LIBRARY 

OF  THE 

UNIVERSITY  OF  CALIFORNIA. 

Class 


SAYINGS    OF   BUDDHA 


COLUMBIA   UNIVERSITY 

INDO-IRANIAN  SERIES 


EDITED   BY 


A.  V.  WILLIAMS  JACKSON 

PROFESSOR   OP  INDO-IRANIAN  LANGUAGES 
IN  COLUMBIA  UNIVERSITY 


VOLUME  V 


Neto  ¥otfc 

THE  COLUMBIA  UNIVERSITY  PRESS 
1908 

All  rights  reserved 


SAYINGS    OF  BUDDHA 


THE 


ITI-VUTTAKA 


A  PALI  WORK  OF  THE  BUDDHIST  CANON 

FOR  THE  FIRST  TIME  TRANSLATED 
WITH  AN  INTRODUCTION   AND  NOTES 


BY 

JUSTIN  HARTLEY  MOORE,  A.M.,  PH.D.  (COLUMBIA) 

INSTRUCTOR  IN  FRENCH  IN  THE  COLLEGE  OF  THE  CITY  OF  NEW  YORK 


NEW  YORK 

THE  COLUMBIA  UNIVERSITY  PRESS 
1908 

All  rights  reserved 


GENERAL 


Copyrighted  1908 
By  THE  COLUMBIA  UNIVERSITY  PRESS 


Set  up  and  electrotyped.    Published  December,  1908 


PRESS  or 

THE  NEW  ERA  PRINTING  COMPAN? 
LANCASTER.  PA. 


TO 
MY   MOTHER 

IN   REVERENT   MEMORY 


182318 


PREFATORY  NOTE 


In  this  book  the  Sayings,  or  Logia,  of  Buddha  are  translated 
for  the  first  time  into  an  Occidental  language,  and  it  is  grati- 
fying that  Dr.  Moore  has  accomplished  the  task  of  making  them 
generally  accessible. 

A.  V.  WILLIAMS  JACKSON. 


vi 


PREFACE 

Since  1841,  when  Friedrich  Spiegel  published  the  first  Euro- 
pean edition  of  a  Pali  text,  the  interest  taken  in  the  life  and 
teachings  of  Buddha  has  been  keen  and  marked.  Through  the 
labors  of  Tumour,  D'Alwis,  Childers,  Fausboll,  Oldenberg, 
Hardy,  Kern,  Davids,  and  others,  steady  progress  has  been  made, 
both  in  our  knowledge  of  the  career  of  this  great  Eastern  teacher, 
and  in  the  interpretation  of  the  sacred  books  of  his  canon. 

Chief  among  the  agencies  for  the  publication  of  these  texts 
has  been  and  still  is  the  Pali  Text  Society  of  London,  under  the 
direction  of  its  scholarly  founder  and  indefatigable  worker,  T.  W. 
Rhys  Davids.  Up  to  its  twenty-fifth  anniversary  in  April,  1907, 
the  society  published,  through  the  collaboration  of  many  scholars, 
a  total  of  46  Buddhist  texts  in  59  volumes,  amounting  in  all  to 
over  17,000  octavo  pages.  In  contrast  with  this  great  number 
of  editions  of  the  texts  themselves,  the  work  of  translating  and 
commenting  upon  them  has  not,  however,  made  equal  progress. 
Despite  the  translations  of  Rhys  Davids,  Oldenberg,  Weber, 
Neumann,  and  others,  along  with  the  labors  of  many  enthusiastic 
interpreters,  the  gaps  to  be  filled  in  translating  the  canon  are 
wide  and  many.  For  this  reason  almost  any  comment  or  argu- 
ment on  any  Buddhist  topic  must  inevitably  be  regarded  as  only 
provisional,  if  not  in  some  cases  even  premature,  until  all  the 
texts,  together  with  their  native  commentaries,  shall  have  been 
sifted,  compared,  interpreted,  and  criticized. 

There  is  an  element  of  the  charm  of  the  unknown  in  trans- 
lating a  book  that  has  not  been  previously  rendered  into  a  West- 
ern tongue.  For  that  reason  the  work  of  translating  the  Iti- 
vuttaka  has  been  to  me  a  task  of  much  interest,  although  the 
undertaking  was  somewhat  like  a  dive  into  un fathomed  waters. 

Before  closing  these  prefatory  remarks,  I  desire  to  express 
my  thanks  for  a  number  of  obligations  which  I  owe  to  friends. 
In  matters  of  typography  and  the  like  I  have  had  throughout 
the  invaluable  assistance  of  Mr.  George  C.  O.  Haas,  to  whom  I 

vii 


Vlll  PREFACE 

gladly  take  this  occasion  of  expressing  my  sincere  thanks  for  his 
kindness  in  so  generously  putting  at  my  disposal  his  exceptional 
acumen  in  proof-reading. 

My  friend  and  fellow-student,  Mr.  Charles  J.  Ogden,  of 
Columbia  University,  has  helped  me  more  than  once  by  his  bril- 
liant criticism,  and  Dr.  Truman  Michelson,  among  others,  has 
given  me  willing  advice  and  comment. 

But  to  one  above  all  have  I  been  a  constant  debtor  throughout 
this  task,  from  its  inception  to  its  completion;  one  who  has 
played  the  role  both  of  kindly  guide  and  rigorous  critic,  and  who 
has  most  generously  allotted  to  me  a  goodly  portion  of  his  time, 
already  filled  to  overflowing  with  multifarious  duties.  Pleasant 
indeed  has  been  the  inspiration  gained  from  a  long  association 
with  and  apprenticeship  under  my  friend  and  teacher,  Professor 
A.  V.  Williams  Jackson. 

JUSTIN  HARTLEY  MOORE. 

COLUMBIA  UNIVERSITY, 

NEW  YORK  CITY. 

May  18,  1908. 


TABLE  OF  CONTENTS 


PACK 

PREFACE vii 

LIST  OF  ABBREVIATIONS xiii 

INTRODUCTION  i 

TRANSLATION 

§§1-7  Sins  of  Desire,  Hate,  Delusion,  Anger,  Hypocrisy, 

Pride,  the  All 21 

§§8-14  The  preceding  topics  treated  in  a  slightly  differ- 
ent way 24 

§15  Thirst,  the  fetter  which  causes  transmigration 29 

§16  Perfect  attention,  an  attribute  of  a  novitiate-monk. .  29 

§17  Goodness  another  quality  of  a  novitiate-monk 30 

§§18-19  Dissension  and  unity  in  the  Order 31 

§20  Impurity  in  thought  and  its  consequences 32 

§21  Tranquillity  of  thought  and  its  reward 34 

§22  Buddha's  practice  of  virtue  during  his  previous  ex- 
istences    35 

§23  Zeal  in  good  works  gains  welfare  now  and  in  future.  36 

§24  Transmigration 37 

§25  Intentional  falsehood 38 

§26  Charity,  especially  in  giving  food 38 

§27  The  celestial  character  of  Friendliness 39 

§§28-29  Temptations  of  the  senses;  temperance  and  in- 
temperance in  eating 43 

§30  Sins  of  body,  word  and  thought 45 

§31  Buddha  pained  or  pleased  by  men's  acts 45 

§§32~33  Evil  Character  and  Belief  as  well  as  upright 

Character  and  Belief 46 

§34  Sloth  and  f rowardness  as  drawbacks  to  Supreme  En- 
lightenment     47 

§§35-36  Chastity  gains  one  Insight  and  Thorough  Knowl- 
edge    48 

ix 


ITI-VUTTAKA 

§37  A  monk  should  be  cautious  and  should  strive  for 

spiritual  power 49 

§38  Security  and  Solitude ;  avoidance  of  offence  to  others  51 

§39  All  sin  should  be  loathed 52 

§40  Shamelessness  and  Hardness  of  Heart  result  from 

Ignorance  53 

§41  Deficiency  in  holy  wisdom  leads  to  misfortune 54 

§42  Laws  preventing  promiscuity 55 

§43  Qualities  of  negativity  56 

§44  The  Substrata  as  influencing  the  attainment  of  Nir- 
vana     57 

§45  Rewards  of  a  recluse  life 58 

§46  Wisdom  leads  one  to  overcome  Death 59 

§47  Various  moral  qualities  of  monks 60 

§48  Unchastity  and  causing  unchastity  in  another 61 

§49  Existence  and  cessation  of  Existence 62 

§50  How  impropriety  originates 64 

§51  Form,  absence  of  Form,  and  cessation 65 

§§52-53  Pleasant,  painful,  and  neutral  feelings 66 

§§54-55  Craving  for  virtue  as  well  as  for  vice  is  to  be 

condemned 67 

§§56-57  Taints  of  Lust,  Existence  and  Ignorance 69 

§58  Thirst  for  Lust,  Existence  and  Non-existence 70 

§59  Character,  Contemplation,  and  Wisdom  lead  one  out 

of  the  devil's  power 70 

§60  Charity,  Character  and  Devotion  as  essentials  of  vir- 
tuous deeds  71 

§61  The  three  "  Eyes  "  proclaimed  by  Buddha 72 

§62  Knowledge  and  understanding  lead  to  emancipation.  73 
§63  Comprehension  of  the  Indestructible  leads  to  Release 

and  Repose  74 

§§64-65  Evil  and  good  actions  in  body,  word  and  thought  75 

§66  Purity  of  body,  word  and  thought 76 

§67  Silence  of  body,  word  and  thought 77 

§68  Mara's  weapons  are  Passion,  Hate  and  Delusion 77 

§69  Transmigration  may  be  avoided  by  renouncing  Pas- 
sion, Hate  and  Ignorance 78 


TABLE   OF   CONTENTS  xi 

§§70-71  Bad  and  good  actions  of  body,  word  and  thought 

with  their  respective  rewards 79 

§72  Deliverance  from  the  Passions,  from  Form  and  from 

the  Existent 81 

§73  Progression  from  Form,  through  Formlessness  to 

Annihilation 82 

§74  Sons  superior,  equal,  or  inferior  in  virtues  to  their 

parents  82 

§75  Rain-simile  to  inculcate  charity 85 

§76  Character  consistent  with  three  kinds  of  happiness. 

Good  and  evil  companionship  87 

§77  Impermanence  of  the  body  and  transitoriness  of  the 

Substrata  88 

§78  Persons  of  like  character  associate 89 

§79  Social  and  other  distractions  of  a  monk 90 

§80  Gain,  one's  own  affairs,  reputation 92 

§8 1  One's  personal  affairs  tend  to  lead  one  to  misfortune  93 
§82  The  gods  talk  among  themselves,  when  a  disciple  goes 

forth  to  fight  the  devil 94 

§83  Five  curious  portents  when  a  god  falls  from  Dharma  95 
§84  The  three  stages  of  novitiate,  discipleship,  and  the 

supremacy  of  the  Teacher 97 

§85  Importance  of  attention  to  inhalation  and  exhalation  99 

§86  Greater  and  lesser  laws 100 

§87  Lust,  Malevolence,  and  Cruelty  conduce  to  absence 

of  Nirvana.  Remedy  for  these  vices 100 

§88  Evil  consequences  of  Desire,  Hate  and  Delusion 101 

§89  Sins  that  caused  the  fall  of  Devadatta.  Supremacy 

of  Buddha 103 

§90  Long  list  of  duties.  The  holy  eightfold  path 105 

§91  Legend  of  Pindola.  Self-deprivation 107 

§92  How  to  draw  near  to  Buddha 109 

§93  The  destruction  caused  by  the  fires  of  Passion,  Hate 

and  Delusion HO 

§94  How  to  escape  Birth,  Old  Age  and  Death HI 

§95  Various  sources  of  Lust 112 


Xll  ITI-VUTTAKA 

§96  The  yokes  of  Lust  and  Existence  which  bind  one  to 

the  world 113 

§97  Virtues  and  wisdom  that  improve  the  character 114 

§98  Material  and  spiritual  phases  of  charity  and  kindliness  115 

§99  Transmigration  and  its  moral  lessons 115 

§100  Spiritual  heritage  from  the  Sanctified  One 119 

§101  Simplicity  in  the  daily  life  of  a  faithful  follower. . .   120 
§102  Knowledge  of  Misery  which  leads  to  victory  over 

earthly  ties 120 

§103  Further  discussion  of  the  doctrine  of  Misery 121 

§104  Glorification  of  monks  of  superior  character 122 

§105  Thirst  as  a  cause  of  transmigration 123 

§106  Respect  shown  by  children  to  their  parents 124 

§107  Importance  of  brahman  householders  as  givers  of 

assistance  to  the  Buddhist  monks 125 

§108  Qualities  that  lead  away  from  the  Discipline  of  the 

Law 125 

§109  Allegorical  comparison  of  Thirst  to  a  river 126 

§no  Lust,  Malevolence,  and  Cruelty  as  constant  sources 

of  temptation 127 

§in  Doctrines  inculcated  by  the  Precepts  and  the  Sub- 
jects of  Study 129 

§112  Glorification  of  Buddha,  the  Consummate  One 131 


ABBREVIATIONS 


Apte,  Diet.  = 

Bohtlingk.  = 

Bohtlingk  and  Roth.  = 

Childers,  Pali  Diet.  = 

Clough,  Sinh.  Diet.  = 

Dhp.  = 

Iti-v.  = 

JAOS.  = 

JPTS.  = 

JRAS.  = 

Monier  Williams,  Skt.  Diet.  = 

Mrs.  Rhys  Davids,  DhS.  = 


op.  cit. 

SEE. 

Whitney,  Skt.  Gram. 

ZDMG. 


Practical  Sanskrit-English  Dictionary,  by 
V.  S.  Apte  (Poona,  1890). 

Sanskrit-Worterbuch  in  kurzerer  Fassung, 
by  Otto  Bohtlingk  (St.  Petersburg, 
i879). 

Sanskrit-Worterbuch,  by  Otto  Bohtlingk 
and  Rudolph  Roth  (St.  Petersburg, 
1855). 

Dictionary  of  Pali  Language,  by  R.  C. 
Childers  (London,  1875). 

Sinhalese-English  Dictionary,  by  Rev.  Ben- 
jamin Clough  (Colombo,  1892). 

Dhammapada. 

Iti-vuttaka. 

Journal  of  the  American  Oriental  Society. 

Journal  of  the  Pali  Text  Society. 

Journal  of  the  Royal  Asiatic  Society. 

Sanskrit-English  Dictionary,  by  Sir  Monier 
Williams  (Oxford,  1899). 

A  Buddhist  Manual  of  Psychological  Eth- 
ics, a  translation  of  the  Dhamma 
Sanghani,  by  C.  K.  F.  Rhys  Davids 
(London,  1900). 

(opus  citatum},  the  work  previously  cited. 

Sacred  Books  of  the  East. 

A  Sanskrit  Grammar,  by  William  Dwight 
Whitney  (Boston,  1889). 

Zeitschrift  der  Deutschen  Morgenlandischen 
Gesellschaft. 


For  the  best  bibliography  of  general  Buddhist  works,  see  A.  J.- 
Edmunds, in  Journal  of  the  Pali  Text  Society,  1903,  pp.  1-61. 


xin 


•HE 

UNlVERSiT 

OF" 
£ilr'Fl 


INTRODUCTION 

Title.  The  title  of  this  translation,  'Sayings  of  Buddha/  is 
a  free  rendering  of  the  corresponding  Pali  title,  Iti-vuttaka. 
Literally  these  two  words  mean  '  thus  it  hath  been  said '  and 
refer  to  the  fact  that  they  claim  to  be  the  authentic  Logia  of 
Buddha.  This  particular  phrase,  iti-vuttaka,  is  repeated  again 
and  again  in  the  course  of  the  text,  and  its  frequent  recurrence 
was  the  reason  for  its  use  as  a  designation  of  this  collection  of 
Buddha's  sayings. 

Place  in  the  Buddhist  Canon.  The  Iti-vuttaka  is  one  of  the 
canonical  books  of  Buddhism,  and  is  found  in  the  second  grand 
division  of  the  three  '  baskets/  or  pitakas,  of  which  the  canon 
is  composed.  The  second  division  is  called  the  Sutta-pitaka, 
*  basket  of  religious  instruction/  and  consists  of  five  nikayas, 
or  'collections/  In  the  fifth  of  these  latter,  or  the  so-called 
khuddaka-nikaya,  '  collection  of  brief  selections/  there  are  found 
fifteen  different  works  of  a  varied  nature.  In  the  fourth  place 
of  this  collection  of  the  shorter  works  of  the  Buddhist  canon 
stands  the  Iti-vuttaka:  included  with  it  in  this  group  of  fif- 
teen, be  it  said  in  passing,  are  the  well-known  Jatakas,  or 
'  Birth-Stories/  and  the  beautiful  Buddhist  anthology  called  the 
Dhammapada. 

Extent  of  the  Text.  In  size  the  Iti-vuttaka  is  one  of  the 
shortest  of  the  Buddhist  books,  although  it  comprises  125  pages 
in  the  edition  by  Windisch,  in  the  Pali  Text  Society  Publications, 
London,  1890.  This  edition  is  the  only  Occidental  one,  and  it 
furnishes  the  text  on  which  this  translation  is  based.  In  this 
admirable  work  of  Windisch,  only  about  two  thirds  of  each 
page  is  taken  up  by  the  text  proper,  the  other  third  being  taken 
up  by  the  editor's  summary  of  the  variant  readings. 

Arrangement  of  the  Iti-vuttaka.  The  entire  work  is  divided 
into  one  hundred  and  twelve  sections,  each  partly  in  prose  and 

2  I 


2  IT1-VUTTAKA 

partly  in  verse.  There  is  also  a  further  arrangement  into  parts, 
nipatas,  which  are,  in  their  turn,  subdivided  into  chapters,  vaggas. 
As  this  latter  arrangement  is  of  no  practical  service  to  the  modern 
reader,  I  have  for  the  most  part  ignored  it,  merely  including 
in  the  translation  the  headings  of  these  so-called  parts  and  divi- 
sions. When  a  reference  is  made,  therefore,  to  a  word  in  any 
portion  of  the  book,  I  have  given  the  section  number,  and  to  indi- 
cate the  line  in  which  the  particular  word  occurs,  I  have  ap- 
pended a  figure,  I,  2,  3,  etc.,  if  the  word  be  in  the  prose  portion 
of  the  section,  or  have  affixed  a  small  letter,  a,  b,  c,  etc.,  if  the 
word  be  in  the  poetical  part  of  the  section. 

Age  and  Authorship.  The  date  of  the  Iti-vuttaka  is  a  matter 
of  extreme  uncertainty.  According  to  native  tradition,  the  entire 
Buddhist  canon  was  settled  definitely  at  the  first  great  convention 
at  Rajagaha,  shortly  after  the  death  of  Buddha.  No  less  an 
authority  than  the  famous  Buddhaghosa  repeats  this  statement 
in  his  introduction  to  the  Sumangala  Vilasini,  his  commentary  on 
the  Digha  Nikaya.  The  twenty-five  pages  of  his  introduction, 
of  which  I  have  a  translation  under  way,  give  an  account  of  the 
composition  of  the  whole  Buddhist  canon.  But  it  must  be  re- 
membered that  Buddhaghosa  lived  toward  the  end  of  the  fourth 
century  A.  D.,  and  his  views  may  have  to  be  taken  with  some 
qualification,  as  the  progress  of  our  knowledge  continues  to  throw 
more  light  into  the  murky  darkness  of  Buddhist  chronology. 

The  authorship  of  the  Iti-vuttaka,  both  prose  and  poetical  por- 
tions, is  attributed  to  the  Blessed  One,  Buddha,  and  his  teachings 
are  reported  to  have  been  heard  and  afterwards  written  down 
by  one  of  his  disciples.  The  disciple  keeps  himself  anonymous, 
and  contents  himself  with  saying  merely:  'This  verily  was  said 
by  the  Blessed  One,  said  by  the  Sanctified  One,  so  I  have  heard/ 
There  is  nothing  to  disprove  the  authenticity  of  the  stanzas  in 
the  Iti-vuttaka  as  Buddha's  own  sayings ;  some  scholars  may  be 
inclined  to  hold,  as  some  have  already  held  about  those  in  the 
Jatakas  and  elsewhere,  that  the  moral  teachings  in  this  work 
may  have  been  current  in  India  long  before  Buddha's  time,  and 
may  have  been  adapted  and  changed  by  him  to  suit  his  own 


INTRODUCTION  3 

purposes.  But  it  seems  doubtful  to  me  that  the  prose  portions 
of  the  Iti-vuttaka  came  originally  from  Buddha's  mouth,  although 
others  may  hold  a  different  opinion.  In  many  cases,  as  will  be 
noted  more  particularly  (see  p.  9),  the  prose  portions  bear 
all  the  ear-marks  of  a  short  commentary  on  the  succeeding 
verses;  these  prose  portions  our  anonymous  redactor  may  have 
written  himself,  or  they  may  have  been  done  previously  by  another 
and  thus  lay  ready  to  his  hand  when  the  redactor  undertook  his 
compilation.  At  best  their  authorship  seems  highly  uncertain. 

Subject  Matter.  A  glance  at  the  table  of  contents  which  I 
have  prefixed  to  the  volume  shows  the  Iti-vuttaka  to  be  a 
collection  of  ethical  teachings  of  Buddha,  on  a  wide  range  of 
moral  subjects.  Passion,  Anger,  Pride,  Lust,  and  other  short- 
comings of  body,  word,  and  thought,  are  inveighed  against  or 
deprecated.  Friendliness,  Charity,  Virtue,  Modesty,  and  Truth 
are  among  the  good  qualities  which  the  Master  inculcates.  Sev- 
eral characteristic  Buddhist  doctrines,  the  technical  terms  for 
which  are  hard  to  translate  adequately,  are  dwelt  upon;  among 
them  are  Nirvana,  the  Aggregates,  the  Substrata,  Previous  Ex- 
istence, and  Supreme  Enlightenment. 

It  is  to  be  noted  that  Buddha's  rules  and  commands  and  dicta 
are  seldom  directed  to  mankind  in  general,  but  are  usually  ad- 
dressed to  his  bhikkhus,  his  '  monks,  mendicants,  members  of  his 
order/  as  the  word  may  be  translated.  The  bhikkhunl,  or  l  female 
devotee,  nun/  is  only  once  mentioned  in  the  course  of  the  work 
(§  69)-  Sinners  have  the  terrors  of  perdition  preached  to  them 
to  deter  them  from  misdoing;  to  the  virtuous  there  is  promised 
Deliverance  and  escape  from  this  imprisoning  body,  as  a  reward 
for  their  good  deeds.  Seldom  is  the  didactic  tone  of  the  work 
broken  by  matters  of  a  different  tenor;  yet,  here  and  there, 
a  changing  note  is  heard.  This  point  is  well  illustrated  in  the 
curious  passage  about  the  crossing  of  species  in  §42,  and  in 
another  way  in  §  107,  by  a  portrayal  of  the  attitude  of  the  Bud- 
dhists toward  the  brahman  householders,  to  whom  they  owed 
their  sustenance.  Occasional  metaphors  or  similes  add  a  pleas- 
ing touch  to  the  style,  as  will  be  noted  more  particularly  below. 


4  ITI-VUTTAKA 

Proper  Names  in  the  Text.  Buddha  is  mentioned  many  times 
and  under  many  titles.  The  word  *  Buddha '  itself  is  a  title 
meaning  the  *  Enlightened  One,  the  Wise  One/  and  it  is  to  be 
noted  that  the  great  reformer's  true  name,  Gotama,  never  occurs 
in  the  course  of  this  book.  Among  his  other  appellatives  are 
found  the  epithets  of  the  'Blessed  One/  the  'Sanctified  One/ 
the  'Consummate  One/  the  'Great  Sage/  the  'Master/  the 
'Teacher/  and  others.  His  cousin  and  arch-enemy,  Devadatta, 
is  once  referred  to  (§8911).  Mara,  or  Satan  the  tempter,  is 
named  no  less  than  five  times  (§§58,  68,  82,  83,  93).  I  have 
noticed  only  a  single  geographical  name,  the  reference  being  to 
'Vulture-Peak/  a  mountain  in  the  Magadha  country  (§24). 

The  Uddanas.  Scattered  at  varying  intervals  throughout  the 
course  of  the  text  are  found  brief  metrical  resumes,  in  the  Pali 
language,  of  the  particular  sections  that  precede  each.  The  word 
udddna  has  the  same  spelling  in  Sanskrit  as  in  Pali,  and  means, 
literally,  'binding  together,  fastening/  and  secondarily,  'table  of 
contents,  summary,  resume/  Although  Monier- Williams  in  his 
Sanskrit  Dictionary  notes  the  fact  that  the  native  lexicographers 
assign  this  secondary  meaning  to  the  word  in  Sanskrit,  there 
is  no  actual  citation  of  its  occurrence  in  any  Sanskrit  text.  In 
Pali,  however,  the  meaning  '  summary/  or  '  resume '  is  common, 
and  the  word  uddana  is  found  in  other  books  of  the  Buddhist 
canon,  for  example  in  the  Sutta-Pitaka.  In  the  Iti-vuttaka  there 
are  eleven  of  these  resumes.  Eight  of  them  sum  up,  or  reca- 
pitulate very  briefly,  the  ten  sections  of  the  work  immediately 
preceding  each;  one  resume  sums  up  seven  preceding  sections, 
another  sums  up  thirteen  sections,  and  still  another  refers  to 
twenty-two  sections  immediately  before  it.  This  latter  resume, 
however,  is  in  part  a  repetition  of  the  one  preceding,  and  we  may 
note  incidentally  that  this  repeated  portion  shows  wide  variation 
in  wording  from  the  same  matter  in  the  previous  resume.  The 
fact  that  the  resumes  in  eight  instances  give  a  recapitulation  of 
the  series  of  ten  sections  preceding  is  not  significant  of  anything 
especial;  this  choice  of  ten  sections  is,  in  my  opinion,  purely 
a  mechanical  arrangement  and  does  not  indicate  that  the  ten  in 


INTRODUCTION  5 

question  have  any  particular  interconnection.  This  opinion  is 
plainly  borne  out  by  the  fact  that  the  second  uddana  happens 
to  fall  between  two  sections  (§§20  and  21)  closely  related  in 
subject  matter,  style,  and  treatment. 

The  form  of  the  uddanas,  as  already  stated,  is  metrical,  although 
the  versification  is  but  a  sorry  affair  in  spite  of  the  efforts  made 
to  attain  it.  The  native  redactor's  method  of  procedure  was  to 
take  some  salient  or  important  word  or  words  from  each  section, 
and  to  arrange  in  metrical  form  the  various  words  thus  obtained. 
In  order  to  satisfy  the  requirements  of  the  meter,  he  has  been 
obliged  to  resort  to  various  makeshifts  and  expedients.  Some- 
times a  word  is  given  in  its  stem  form,  and  sometimes  in  the  nom- 
inative case,  according  as  the  final  syllable  of  the  word  in  ques- 
tion is  required  by  the  meter  to  be  light  or  heavy;  sometimes, 
in  order  to  fill  in  an  extra  syllable  or  two  that  may  be  exacted 
by  the  meter,  a  word  is  given  in  some  case  other  than  the  nom- 
inative. For  these  latter  instances  see  Uddana  5.  4,  7,  8;  6.  3; 
9.  4;  ii.  4.  Singulars  instead  of  the  plurals  in  the  text  passages 
are  used,  and  vice  versa.  Worse  than  this,  the  redactor  frequently 
not  only  does  not  give  a  word  from  the  text  at  all,  but  even 
goes  to  the  extent  of  substituting  a  word  or  expression  of  his 
own.  This  latter  procedure  may,  and  often  does,  meet  the  situ- 
ation demanded  by  the  meter,  but,  to  me  at  least,  seems  to  vitiate 
the  value  of  these  resumes.  Another  drawback,  and  again  a 
serious  one,  to  the  value  of  the  uddanas,  is  the  fact  that  a  certain 
word  chosen  to  sum  up,  or  recapitulate,  a  section,  is  a  word 
which  is  neither  salient  nor  important,  but  on  the  contrary,  is 
quite  subordinate  in  the  section  thus  summarized.  This  again 
offers,  in  my  opinion,  a  proof  of  the  lack  of  value  which  the 
resumes  have  for  any  purpose  whatsoever.  Compare,  for  ex- 
ample, Uddana  2.  2;  3.  I,  2;  4.  I,  2,  4;  5.  3;  7.  2;  9.  3;  10.  2,  3; 
ii.  2,  4.  It  is  to  be  noted,  furthermore,  that  all  the  uddanas  refer 
back  to  the  prose  portions,  and  when,  therefore,  the  prose  and  the 
poetical  portions  of  a  section  are  different  in  subject  matter,  as 
happens  occasionally,  the  verse  portion  is  not  touched  upon  at 
all  in  the  resume. 


6  ITI-VUTTAKA 

As  regards  the  meter  in  which  the  uddanas  are  written,  it  is 
found  that  ten  are  composed  in  the  sloka  meter,  but  a  sloka  of 
a  highly  irregular  character,  having,  as  it  often  does,  verses  with 
more  than  eight  syllables.  So  irregular,  in  fact,  are  the  verses 
of  the  uddanas,  and  so  manifestly  artificial  is  their  character, 
that  I  have  not  included  them  in  my  metrical  analysis  of  the 
work.  As  regards  the  sixth  uddana,  the  only  one  which  is  not 
written  in  the  sloka  meter,  we  are  tempted  to  assume  different 
authorship;  this  sixth  resume  is  written  in  a  regular  tristubh 
meter,  with  four  verses  of  eleven  syllables  each,  and  all  the  feet 
of  each  one  of  the  four  lines  are  normal.  It  is  to  be  noted 
further  that  this  resume  is  the  most  accurate  of  the  eleven  in 
the  book. 

In  general  we  may  say  of  the  resumes  that  they  are  merely 
jingles  of  little  utility  and  less  precision,  abounding  in  errors  of 
many  kinds,  loose  in  execution,  and,  in  short,  extremely  ineffectual. 

Connection  between  the  Sections.  Although,  as  said  before, 
the  Iti-vuttaka  is  a  collection  of  short  disquisitions  on  widely 
different  moral  subjects,  there  nevertheless  does  exist  in  many 
parts  of  the  work  an  apparent  sequence  in  the  contents  and 
subject  matter  of  the  different  stanzas.  The  most  common  rela- 
tionship between  such  interdependent  stanzas  is  one  of  contrast — 
contrast  between  that  which  is  good  and  that  which  is  bad, 
between  temperance  and  intemperance,  between  a  moral  man  and 
an  immoral  man.  Examples  of  such  contrasting  stanzas  are 
found  in  §§  20  and  21,  28  and  29,  32  and  33,  54  and  55,  56  and 
57,  64  and  65,  70  and  71.  A  noticeable  fact  in  these  contrasts 
between  good  and  bad,  is  that  the  evil  attribute  always  has  the 
first  place,  while  the  good  attribute  has  the  second.  Other  kinds 
of  inter-sectional  relationship  besides  this  one  of  contrast,  are  to 
be  found.  At  the  opening  of  the  book,  the  first  six  stanzas  are 
all  practically  identical,  save  for  the  use  in  each  of  a  different 
word  for  a  different  sin.  Except  for  this  single  word,  the  six 
stanzas  are  absolutely  alike.  The  series  is  summed  up  in  a  section 
of  similar  character  (§7),  which  epitomizes  the  preceding  six 
in  the  word  sab ba, '  the  All/  Exactly  the  same  series  is  again  re- 


INTRODUCTION  J 

peated  without  the  least  variation  in  §§9-13,  but  there  the  corre- 
sponding prose  introductions  are  different  from  those  in  the  group 
preceding.  Another  shorter  group  of  stanzas  similar  to  each  other 
in  content  is  found  in  §§  52-56,  where  the  first,  third,  and  fifth 
stanzas  of  the  group  are  identical,  except  for  the  varying  cardinal 
words,  like  vedana,  '  feelings/  esana,  '  cravings/  and  asava, 
'  taints/  In  other  parts  of  the  work  sundry  less  extensive  parallel 
and  similar  phrases  and  expressions  are  to  be  noticed,  but  in 
these  latter  cases,  the  inter-stanza  relationship  is  not  so  pro- 
nounced as  in  the  examples  just  cited. 

Repetition  of  Passages.  Not  only  are  a  few  sections  couched 
in  phraseology  that  is  nearly  identical,  but  downright  repetitions 
as  well  are  found.  It  is  to  be  remarked  that  these  repeated 
passages  are  not  contiguous  or  even  near  to  each  other,  but  are 
widely  separated.  For  example,  15  a-h=  105  a-h;  22  a-h  =  6o 
a-h;  35  e-j=36  e-j ;  38  h-i  =  46  c-d;  48  i-l  =  9i  e-h;  51 
a-j  =  ;6  g~n;  53  e-h  =  72  e-h  =  85  e-h;  68  a-b  =  69  a-b;  86 
e-f— no  a-b;  93  w~b'  =  95  k-p.  All  these  citations  are  taken 
from  the  verse  portions.  A  few  examples  from  the  prose  parts 
of  the  work  might  also  be  included,  but  they  are  passed  over 
as  being  of  minor  importance.  In  my  opinion,  the  fact 
that  these  repeated  passages  occur  at  such  wide  intervals  in  the 
composition  strengthens  the  view  already  advanced,  that  the  Iti- 
vuttaka  is  not  a  continuous  work,  but  is  rather  a  compilation,  an 
arrangement  of  material  previously  composed,  at  some  time  not 
known  to  us. 

Construction.  It  has  already  been  stated  that  each  of  the  112 
sections  of  the  Iti-vuttaka  consists  roughly  of  two  equal  portions 
of  prose  and  verse.  For  purposes  of  convenience  we  may  ex- 
amine these  two  parts  separately,  and  we  shall  find  this  procedure 
of  great  advantage,  as  the  treatment  of  each  must  necessarily  be 
different. 

Prose.  In  judging  of  the  style  of  a  literary  composition, 
we  must  not  merely  examine  and  study  the  form,  but  we  should 
also  give  appropriate  attention  to  the  subject  matter,  the  question 
of  the  author's  purpose,  and  the  influence  of  contemporary  and 


8  ITI-VUTTAKA 

previous  literary  works.  Thus,  in  estimating  the  Iti-vuttaka,  we 
must  remember  that  the  purpose  of  the  prose  portions  is  to  in- 
troduce and  amplify,  to  explain  and  expound  the  moral  stanzas 
which  follow.  As  these  stanzas  contain  practically  no  mytho- 
logical, historical,  biographical,  or  narrative  passages,  and  as  their 
prose  introductions  adhere  in  general  very  closely  to  the  subject 
matter,  we  do  not  find  in  the  prose  divisions,  for  example,  the 
charming  folk-lore  of  the  Jatakas,  the  vivid  images  of  jewels, 
trees,  mountain,  and  flowing  river  of  the  Jinalarikara,  the  fasci- 
nating devil  stories  of  the  Sarhyutta  Nikaya  (cf.  Warren,  Bud- 
dhism, p.  426).  Furthermore,  the  religious  teachings  of  the  Iti- 
vuttaka  are  not  seasoned  with  the  piquant,  homely  details  and 
incidents  of  daily  life,  as  are  the  doctrines  of  the  Digha  Nikaya. 
On  the  contrary  there  is  in  the  present  work  a  marked  and  close 
adherence  to  the  main  subject  matter,  so  much  so  that  one  wel- 
comes such  a  description  as  that  of  the  sharks  and  demons  in 
§69  as  a  pungent  example  of  Buddhist  folk-lore.  The  prose 
style  is,  in  general,  bald,  abrupt,  inelegant.  It  is  matter-of-fact 
and  long-winded;  it  abounds  in  repetitions.  The  repetitions  are 
both  of  phrase  and  formula,  and  it  is  of  the  latter  that  we  shall 
speak  first. 

Formulas.  At  the  opening  of  every  prose  portion  of  the  Iti- 
vuttaka,  with  the  exception  of  §§81-98,  and  101-111,  which  will 
be  discussed  later,  there  is  the  formal  sentence — '  This  verily 
was  said  by  the  Blessed  One,  said  by  the  Sanctified  One,  so  I 
have  heard/  and  at  the  close  of  each  a  second  formula — '  To  this 
effect  spake  the  Blessed  One,  and  hereupon  said  the  following.' 
This  second  formula  refers  to  the  poetical  portion  which  imme- 
diately follows.  At  the  end  of  the  poetical  portion  there  is  ad- 
joined a  third  formula — '  Exactly  to  that  effect  was  it  spoken  by 
the  Blessed  One,  so  I  have  heard/  These  formulas  indicate 
clearly  the  Buddhistic  view,  that  not  only  the  verse,  but  also  the 
prose  comes  actually  from  Buddha's  own  lips.  As  indicated 
above,  however,  the  prose  portions  were  probably  not  spoken 
by  Buddha  at  all,  but  are,  it  is  likely,  later  than  his  time,  and 
are  a  commentary  on  the  Teacher's  sayings  in  verse. 


INTRODUCTION  9 

Dialogue  Form.  A  conversational  turn  is  given  to  the  prose 
by  the  incessant  repetition  of  the  vocative  bhikkhave,  i  O  monks/ 
The  use  of  this  word  may  be  thought  possibly  to  give  an  esoteric 
coloring  to  the  teachings.  In  most  of  the  sections,  the  dialogue 
form  is  further  emphasized  by  direct  questions,  for  example  in 
the  opening  sentence  of  §  54 :  '  There  are  these  three  Cravings, 
O  monks/  '  What  three  ? '  *  The  Craving  for  Lust,  the  Craving 
for  ...  /  etc. 

Repetition.  Besides  the  repetition  of  a  formula,  there  is  also 
found,  especially  in  the  latter  half  of  the  work,  a  considerable, 
and  sometimes  rather  tiresome,  reiteration  of  phrases  and  sen- 
tences. This  fact  is  of  course  no  new  thing  in  a  Buddhist  book, 
and  the  general  view  is  that  such  repetitions  were  for  pedagogic 
purposes.  Without  entering  on  the  difficult  problem  as  to  how 
long  Buddhistic  doctrines  were  handed  down  by  oral  tradition, 
it  is  certain  that  oral  tradition  did  at  one  time  prevail,  and  that  in 
the  Iti-vuttaka,  as  in  other  canonical  works,  the  frequent  repeti- 
tion was  for  mnemonic  or  didactic  reasons. 

Relation  between  the  Prose  and  the  Verse.  The  most  casual 
perusal  of  the  Iti-vuttaka  confirms,  it  seems  to  me,  the  statement 
made  above  that  the  prose  portions  of  the  112  sections  are  dis- 
guised commentaries  on  the  metrical  portions  of  these  112  sec- 
tions. In  §  1 8,  for  example,  the  verse  says — '  One  that  doth 
disturb  the  Order  is  tormented  for  an  aeon  in  perdition/  The 
prose  portion  says  on  the  same  topic — '  There  is  one  thing,  O 
monks,  which,  in  coming  into  being,  ariseth  to  the  disadvantage 
and  unhappiness  of  many  people,  to  the  detriment,  disadvantage, 
and  misery  of  many  people,  gods  as  well  as  men/  'What  is 
this  one  thing? '  '  It  is  dissension  in  the  Order.  For  in  an  Order 
that  hath  been  divided,  there  are  reciprocal  quarrels  as  well  as 
reciprocal  abuse,  reciprocal  disagreement  and  desertion,  and  there 
(in  such  an  Order)  they  are  discontented  and  enjoy  no  content- 
ment, and  there  is  diversity  of  opinion  (even)  among  those  who 
are  content/  Many  similar  examples  might  be  adduced  as  illus- 
trations of  the  point.  Even  more  decisive  evidence  is  at  hand, 
it  seems  to  me,  in  §  109.  This  section  contains  an  allegorical 


IO  ITI-VUTTAKA 

passage  about  the  Flood  of  Passion,  with  an  enumeration  of  the 
dangers  of  the  Flood.  The  prose  takes  up  the  different  alle- 
gorical details,  and  proceeds  to  elucidate  them  as  follows : ' "  Flood 
of  the  river  "  is  the  designation  of  Thirst ;  "  pleasant  and  delight- 
ful in  aspect "  is  allegorically  the  designation  of  private  dwellings ; 
"a  pool  below"  is  the  designation  of  the  five  Bonds  of  sensual 
life ;  "  with  waves  "  is  the  designation  of  the  frenzy  of  anger ; 
"with  whirlpools"  is  the  designation  of  the  five  varieties  of 
Lust ;  "  with  crocodiles  and  demons  "  is  the  designation  of  woman- 
kind; "against  the  flood"  is  the  designation  of  Separation; 
"struggling  with  hands  and  feet"  is  the  designation  of  the 
exertion  of  one's  strength ;  "  the  spectator  standing  on  the  shore  " 
is  the  designation  of  the  Consummate  One,  the  Sanctified  One, 
the  Perfectly  Enlightened  One/  Occasionally  when  the  stanza 
is  difficult  of  comprehension,  or  involved  in  impenetrable  subtlety, 
the  writer  of  the  introductory  prose  adroitly  crawls  out  of  the 
difficulty  and  cleverly  conceals  his  own  miscomprehension  of  the 
verses,  either  by  giving  the  baldest,  broadest  possible  outlines  of 
the  verse,  or  by  summing  up  the  meaning  in  an  ambiguous 
word  or  phrase.  The  latter  point  is  best  illustrated  by  §63, 
which,  in  my  judgment,  is  the  most  difficult  section  of  the  whole 
book.  A  fuller  treatment  of  this  subject  will  be  given  in  the 
course  of  the  translation,  in  the  notes  on  the  various  sections. 

Another  possible  confirmation  of  this  view  as  to  the  prose 
of  the  Iti-vuttaka,  may  be  found  in  the  more  or  less  independent 
subject  matter  included  in  it  for  the  purpose  of  filling  out  and 
amplifying  the  stanzas  that  follow.  Although  we  hold  to  the 
above  opinion  as  to  the  prose,  it  is  by  no  means  our  intention  to 
belittle  its  general  value  or  its  general  interest.  On  the  contrary 
the  prose,  although  not  so  interesting  as  the  verse,  contains  much 
that  is  of  deep  philosophical  import,  and  its  ethical  dicta,  although 
perhaps  somewhat  lacking  in  rhetorical  polish,  are  lofty  and  noble 
in  the  extreme. 

Poetry.  Before  discussing  the  style  and  substance  of  the 
stanzas,  it  would  be  expedient  to  give  here  a  full  discussion  of 
their  form,  that  is  of  the  meters  in  which  they  are  composed. 


INTRODUCTION  1 1 

But  owing  to  the  length  and  somewhat  technical  character  of 
this  metrical  analysis,  it  seems  unnecessary  to  include  such  a 
discussion,  of  interest  only  to  the  specialist,  within  the  confines 
of  this  more  or  less  general  introduction.  The  metrical  analysis 
of  the  Iti-vuttaka  will  be  found  in  the  Journal  of  the  American 
Oriental  Society,  New  Haven,  Conn.,  vol.  28,  pp.  317-330.  In 
that  article  I  have  classified  the  various  types  of  meter  found  in 
the  Iti-vuttaka,  and  have  arranged  statistical  tables.  I  have  also 
made  a  comparison  with  Vedic  meters  and  likewise  with  those 
of  Epic  poetry  in  Sanskrit. 

Style.  Turning  to  the  style  of  the  stanzas  in  the  book,  we 
may  appropriately  devote  a  word  of  praise  to  their  general  sim- 
plicity. Hardly  any  trace  is  found  of  the  artificial  diction  oc- 
casionally present  in  other  Pali  works,  for  example,  in  the  pro- 
fessedly rhetorical-  Jinalarikara  of  Buddharakkhita  (edited  and 
translated  by  James  Gray,  London,  1894),  where  we  find  (p.  10) 
the  reversible  line  namo  tassa  yato  mahimato  yassa  tamo  na,  which 
Gray  renders:  'Honor  to  him  (Buddha),  inasmuch  as  to  him, 
deserving  of  honor,  no  darkness  is/  No  such  artificialities  are 
found  in  the  Iti-vuttaka ;  there  is  likewise  a  total  lack  of  internal 
rhyme,  and  also  of  the  so-called  paragrammatic  echoing  rhymes. 
Occasional  instances  of  paronomasia  are  to  be  found,  for  example 
in  §  90,  a  passage  of  some  interest,  owing  to  the  play  on  the  word 
agga,  l  chief,  top/  a  term  repeated  eleven  times  in  the  course  of 
the  stanzas. 

Figures  of  Speech.  Great  assistance  was  obtained  in  making 
an  examination  of  the  rhetorical  make-up  of  the  Iti-vuttaka,  from 
an  opportune  article  by  Mrs.  Rhys  Davids,  entitled  '  Similes  in 
the  Nikayas/  in  the  Journal  of  the  Pali  Text  Society,  London, 
1906-7.  The  article  consists  of  a  painstaking  list  in  Pali  of 
similes  in  the  whole  range  of  books  composing  the  Sutta-pitaka, 
and  it  offers  evidence  of  the  most  diligent  toil. 

In  general  the  use  of  figures  of  speech  in  the  Iti-vuttaka, 
while  not  sparing,  is  hardly  abundant,  there  being  a  round  fifty 
in  the  work.  Although  a  few  rather  striking  similes  and  meta- 
phors are  found,  they  are  as  a  rule  not  especially  vivid.  We 


12  ITI-VUTTAKA 

may  conveniently  divide  the  figures  of  speech  into  (a)  those 
drawn  from  the  realm  of  nature;  (b)  those  from  animals  and  their 
actions,  and  (c)  those  from  man  and  his  relations  in  daily  life. 

(a)  Among  the  most  common  figures  of  speech  are  similes 
based  upon  some  natural  phenomenon,  the  element  of  water  play- 
ing an  important  part.  This  prominence  of  similes  drawn  from 
water  is  due  to  the  frequent  occurrence  of  the  Buddhistic  image 
that  the  righteous  man  is  he  that  crosses  (tarati)  beyond,  or  to 
the  other  side  (para)  of  the  Flood  (ogha)  of  Passion  and  Lust. 
The  latter  word,  ogha,  occurs  but  once  (§  107)  in  the  course  of 
the  work,  but  the  idea  of  crossing  over  it,  taranam,  to  the  other 
shore,  is  quite  frequent,  as  it  occurs  a  dozen  of  times.  Another 
more  common  word  for  the  same  idea  is  sammudha,  'ocean/  in 
the  expression  '  he  crosseth  the  ocean  .  .  .  difficult  to  traverse ' 
(§  69  c).  The  impulse  of  Passion  or  Desire  is  compared  to  a 
river  (nadl)  of  rapid  current  (sota),  with  many  a  treacherous 
whirlpool  (avatta)  to  catch  the  helpless  struggler  (see  §109). 
Different  from  this  is  the  figure  of  the  River  of  Subsistence 
(ahara-netti)  in  §  43.  The  drop  of  water  (uda-bindu,  §  88  !)•  and 
the  pool  (rdhada,  §  92  i)  are  other  forms  of  aqueous  metaphors. 

Almost  as  frequent  as  the  water  comparisons  are  the  various 
similes  and  metaphors  based  upon  light.  The  sun  and  moon  are 
naturally  foremost  among  the  more  concrete  images,  and  each  is 
mentioned  twice  in  the  work  (§§59d,  88  a'  and  §§27,  74  i,  re- 
spectively). In  the  first  moon-passage,  we  find  mention  also  of 
the  morning-star,  osadhi-taraka.  Luminous  terms  in  comparisons 
are  many;  to  the  general  word  for  light,  pabha  (§§27,  104), 
must  be  added  pajjota,  'brightness'  (§104),  obhasa,  'radiance/ 
aloka,  'splendor.'  The  monks  must  be  'torch-bearers'  for  the 
laymen  who  are  in  darkness.  To  the  same  category  of  images 
from  the  realm  of  light,  belongs  the  passage  on  the  '  funeral- 
torch'  (§91)  which  illumines  the  village  dunghill.  Contrasting 
with  these  words,  is  the  threefold  occurrence  of  the  idea  of  '  dark- 
ness '  in  §§  14  f,  38  e,  47  h. 

Two  other  nature-images  of  a  different  kind  are  the  vivid  de- 
scription of  the  bursting  of  a  rain-cloud,  with  its  resultant  inun- 


INTRODUCTION  1 3 

dation  (§75  o),  and  the  eloquent  stanzas  in  §  24  with  their  simile 
of  the  lofty  mountain  of  Vulture  Peak. 

(b)  Turning  next  to  the  animal  similes,  we  find  that  animal 
imagery    is    rare.    The  lion,    slha    (§  112),    the    fish,    maccha 
(§76),  and  the  shark  or  crocodile,  gaha   (§§69,   109),  alone 
are  mentioned  in  comparisons;  we  might,  however,  include  with 
them  the  rakkhasas,  or  'demons'  (§69)  which  inhabit  the  ocean. 
An  animal  likeness  is  perhaps  also  to  be  discerned  in  the  epithet 
singi,  l  horned/  that  is  applied  to  a  sinning  monk  in  §  108. 

(c)  Much  richer  than  the  animal  category,  is  the  third  class 
of  similes  and  metaphors,  namely,  those  derived  from  man  and 
his  relations  in  daily  life.     An  interesting  paragraph,  probably 
to  be  taken  allegorically,  is  found  in  §  74,  where  there  occurs  a 
description  of  children  who  are  superior  or  equal  or  inferior  to 
their  parents.    A  prototype  of  Bunyan's  hero,  Christian,  casting 
off  his  load,  occurs  in  §44,  where  the  Sanctified  monk  is  said 
to  have  Maid  his  burden  aside/    In  §68,  we  hear  the  words  of 
an  Oriental  psalmist,  as  it  were,  in  the  scathing  epithet  applied 
to  erring  sinners  who  are  called  in  biting  phrase  '  Bond  of  Mara, 
ye  snare  of  Mara  (i.  e.  the  Devil)/     A  fine  image  occurs  in 
§§  28,  29,  where  the  monks  are  exhorted  to  keep  the  '  doors ' 
to  their  senses  closely  guarded.     The  'door'  is  used  again  in 
personification  in  §  84  where  the  Great  Sage  and  his  faithful 
followers  are  said  to  disclose  the  '  door  of  Immortality  (dvaram 
amatassa)  / 

Among  other  objects  of  every-day  life  which  are  used  figura- 
tively, may  be  mentioned  the  arrow  (sara)  that  imparts  to  its 
quiver  (kalapa)  the  poison  with  which  it  is  smeared  (§76). 
Further  the  javelin  (salla)  is  used  symbolically  of  pain  or  suffer- 
ing (§53).  Various  other  comparisons,  drawn  this  time  from 
the  vegetable  realm,  are  of  less  importance;  such  for  example 
is  the  figurative  use  of  mftla,  '  root '  (§  42  c),  tasa-sara, '  of  excel- 
lent bark/  i.  e.  the  bamboo  (§56),  and  tala-pakka,  'the  ripe 
Tal  fruit,  or  Palmyra  (§88x).  Finally  we  may  refer  to  two 
epithets  applied  to  the  Master,  Buddha,  one  where  he  is  called 
the  '  charioteer/  and  the  other,  an  interesting  phrase  found 


14  ITI-VUTTAKA 

in   §  ioo,  where  he  calls  himself  '  the  brahman  ...  a  healer, 
or  physician,  who  is  a  "  causer  of  pain,"  sallakatta.' 

Synonyms  and  Titles  of  Buddha.  Reference  has  already  been 
made  (p.  4)  to  the  use  in  the  Iti-vuttaka  of  many  titles  and  ap- 
pelatives  given  to  Gotama.  Although  one  would  of  course  pre- 
suppose a  use  of  such  epithets  in  the  course  of  the  prose  portions 
of  the  work,  we  would  hardly  expect  to  find  them  in  the  verses, 
which  are  professed  to  be  the  Master's  own  words  to  his  dis- 
ciples. He  is  spoken  of  impersonally  in  the  verses  as  Buddha, 
'  the  Enlightened  One '  (§§  21  d,  35  h,  36 h,  52  b,  54  b,  56 b,  68  e, 
90  c,  112  i,  m)  ;  as  Tathdgata  Buddha, '  the  Consummate,  Enlight- 
ened One '  (§§  38  a,  39  a)  ;  as  Tathagata  alone, '  the  Consummate 
One'  (§89J,  u)  ;  as  Sammasambudha,  'the  Perfectly  Enlight- 
ened One*  (§§511,  73 m)-  Occasionally  other  adjectives  are 
employed,  such  as,  for  example,  Bhagavan,  '  the  Blessed  One ' 
(§§35c,  360,  98 b),  Mahesi,  the  'Great  Sage'  (§§24d,  26 b, 
35  f ,  36  f ,  84  a) ,  and  also  Parisuttama,  '  the  Excellent  One ' 
(§  61  d).  This  inclusion  of  the  word  Buddha  or  other  titles  for 
Gotama  within  the  stanzas  themselves  neither  proves  nor  dis- 
proves his  authorship  of  them. 

Use  of  Internal  Quotations.  In  further  connection  with  this 
whole  question  of  quotation,  that  is  to  say,  of  citation  of  formulas 
within  the  stanzas,  which  attest  Buddha  as  the  author,  we  may 
note  the  fact  that  in  one  stanza  (§6"9h)  the  Master's  words  are 
given  direct,  \with  the  added  words  iti  brumi,  'so  I  say,  so  I 
declare/  within  the  stanza  itself.  This  direct  discourse  is  also 
found  several  times  in  the  Dhammapada,  compare,  for  example, 
verses  409-414  and  many  others.  Redundant  quotes  of  an  indi- 
rect character,  that  is  to  say  in  the  third  person,  are  found  in 
the  following  verses :  yatha  vuttam  mahesina,  '  so  was  it  said 
by  the  Great  Sage  '  (§  26 b),  and  akkasi  parisuttamo,  '  the  Excel- 
lent One  hath  proclaimed'  (§61  d).  In  my  opinion  these  lines 
were  introduced  into  the  stanzas  by  the  compiler  of  the  Iti-vut- 
taka, in  order  to  fill  the  metrical  requirements  to  give  the  stanzas 
the  proper  number  of  verses.  That  is,  it  seems  probable  that  the 
compiler  took  from  some  earlier  work,  whether  an  oral  or  a  writ- 


INTRODUCTION  1 5 

ten  one,  it  is  not  known,  a  certain  number  of  verses ;  in  order  to 
have  of  these  verses  the  number  requisite  to  make  a  complete 
group,  or  stanza,  he  added  in  the  stanza  such  superfluous  state- 
ments of  Buddha's  authorship.  Additional  confirmation  of  this 
view  is  to  be  found,  it  seems  to  me,  in  the  words  ti  me  sutam, 
'  so  I  have  heard/  introduced  into  verse  h  of  §  89. 

Stanzas  not  addressed  to  the  Laity.  Although  the  poetical  por- 
tion of  the  Iti-vuttaka  is  far  from  being  so  didactic  as  the  prose 
that  paraphrases  it,  nevertheless  in  the  stanzas  themselves  the 
didactic  element  is  well  marked.  The  appeal  of  this  collection 
of  Buddha's  teachings  was  not  addressed  to  the  laity  in  general, 
for,  as  remarked  above,  they  were  directed  to  his  bhikkhus,  the 
Brethren  of  the  Buddhist  Order.  Although  the  term  bhikkhu, 
'monk,'  does  not  occur  in  the  stanzas  with  the  same  tiresome 
frequency  with  which  it  is  reiterated  in  the  prose,  yet  the  word 
is  found  no  less  than  thirty  times  within  the  verses  of  this  book. 
This  frequent  occurrence  of  the  word  'monk'  deserves  some 
emphasis,  in  order  to  point  out  forcibly  that  Buddha's  teaching, 
as  set  forth  in  the  Iti-vuttaka,  was  distinctly  not  a  world-teaching, 
a  wide,  universal  exhortation  of  mankind  to  higher  ideals,  but 
was,  on  the  contrary,  confined  to  a  comparatively  narrow  circle 
of  monastic  followers. 

Inter-canonical  Quotation.  The  view  has  been  more  than  once 
advanced  in  this  essay  that  the  Iti-vuttaka  is  probably  a  compila- 
tion from  various  works  of  the  Pali  canon ;  if  this  view  be  right, 
the  date  of  the  compilation  of  the  Iti-vuttaka  must  of  course  be 
later  than  the  composition  of  the  other  Buddhistic  works  from 
which  it  is  derived.  Although  this  view  may  be  substantiated  in 
several  ways  from  internal  evidence,  it  cannot,  unfortunately,  be 
definitely  proved  until  a  complete  concordance  of  all  the  canonical 
works  (some  of  which  have  not  yet  even  been  edited),  has  been 
made.  While  preparing  this  translation,  I  made  a  beginning 
of  such  a  concordance,  or  cross-reference  work,  commencing  with 
the  Jatakas,  and  had  collected  a  large  number  of  index  slips,  when 
I  learned  that  Professor  R.  O.  Franke,  of  Konigsberg,  was 
already  at  work  upon  a  complete  first-line  index  of  the  Pali 


1 6  ITI-VUTTAKA 

canon,  which  is  to  be  published  in  the  Harvard  Oriental  Series. 
Accordingly  I  abandoned  the  task  so  as  to  avoid  a  duplication 
of  the  work.  It  is  not  possible,  therefore,  to  settle  the 
interesting  question  of  inter-canonical  quotation  until  Dr.  Franke's 
valuable  concordance  is  completed.  A  few  such  cross-references, 
however,  may  be  made,  to  show  the  possibility  of  further  develop- 
ments in  this  line.  The  Iti-vuttaka,  for  instance,  has  four  pas- 
sages in  common  with  the  Dhammapada,  a  work  which  is  itself 
a  compilation,  or  anthology.  Thus  Iti-v.,  §§25  a-d,  and  48  a-1, 
are  identical  with  Dhp.,  vs.  176,  306-8.  Not  only  are  these  four 
verses  common  to  the  two  works,  but  many  intangible  likenesses 
in  style,  in  expression,  and  in  phrasing  are  to  be  observed.  Several 
rather  brief  identical  passages  are  to  be  found  in  the  Samyutta 
Nikaya  (edited  by  Peer,  PTS.f  London,  1884-1904),  and  these 
are  noted  by  Windisch  in  the  critical  notes  to  his  edition.  Many 
long  passages  in  the  latter  sections  of  the  Iti-vuttaka,  he  observes, 
are  repeated,  verbatim,  in  the  Anguttara  Nikaya.  This  coinci- 
dence, when  taken  together  with  the  different  character  generally 
of  the  latter  part  of  the  Iti-vuttaka,  and  also  in  connection  with 
the  fact  that  so  many  of  the  latter  sections  are  not  to  be  found  in 
the  Chinese  translation  of  the  work  by  Yuan  Chwang  (Hiian 
Tsang)  (see  Watanabe,  Chinese  Collection  of  Iti-vuttakas,  in 
JPTS.,  London,  1907,  pp.  44-49),  seems,  in  my  opinion,  to  show 
that  many  of  the  latter  sections  of  this  book  are  of  later  intro- 
duction as  compared  with  the  former  portions. 

Grammar.  In  the  course  of  this  translation  there  are  given  in 
the  notes  a  number  of  interesting  grammatical  points  presented 
by  the  language  of  the  Iti-vuttaka,  both  in  respect  to  inflection 
and  syntax.  Although  a  discussion  of  such  matters  would  natu- 
rally be  out  of  place  here,  we  may  briefly  outline  a  few  of  the 
more  important  questions.  In  inflection  there  occur  several 
archaic  plurals,  which  we  may  term  Vedic  plurals,  and  which  are 
occasionally  found  elsewhere  in  Pali.  Thus  luddhase,  dutthase, 
mulhase,  kuddhase,  makkhase,  mattase  in  the  first  six  sections,  in 
place  of  the  more  usual  forms  luddha,  duttha,  mulha,  etc.  One 
instance  of  the  use  of  a  dative  case  as  an  infinitive  is  worth 


INTRODUCTION  I/ 

noting  (see  §86,  note  i).  There  are  two  examples  of  the 
exceedingly  rare  conditional  mood,  agamissa  (§42.  7),  and 
abhavissa  (§43.  3).  In  syntax  we  may  note  the  very 
common  use  of  the  gerund  and  gerundive,  particularly  of  the 
former.  The  gerund  ending  -tvana,  corresponding  to  the  Vedic 
-tvanam  occurs  nine  times.  The  use  of  the  aorist  as  an  indefinite 
past  tense  is  very  common,  occurring  on  every  page  of  the  book. 
The  syntax  of  the  stanzas  is  usually  quite  simple,  but  occasional 
inversions  and  omissions  of  verbs  are  found,  and  these  instances 
will  be  found  treated  in  the  notes.  The  style  is  somewhat  marred 
by  the  frequent  use  of  the  indefinite  relative  clause,  and  this 
slight  stylistic  blemish,  or  mannerism,  is  but  too  manifest,  I  fear, 
in  the  translation. 

Vocabulary.  The  choice  of  words  in  the  Iti-vuttaka  is  natu- 
rally dependent  on  the  subject  matter,  and  is  to  be  expected 
that  the  words  should  be  largely  religious  terms.  The  work  is 
rich  in  categorical  moral  terms,  with  their  opposites,  such  as 
Friendliness,  Charity,  Virtue,  Lust,  Hate,  Sloth,  and  many  others. 
In  rendering  these  words  into  English  a  translator  is  beset  with 
a  task  of  some  difficulty.  The  various  European  translators  of 
Buddhistic  works  show  great  lack  of  accord  in  their  ways  of 
translating  these  and  other  cardinal  words.  I  have  naturally 
felt  some  hesitation  in  deviating  from  such  great  scholars  as  have 
helped  to  open  up  the  vast  field  of  Buddhist  history  and  religion, 
but  it  is  absolutely  impossible  to  keep  in  harmony  with  all,  so 
that  an  eclectic  attitude  has  been  adopted.  Where,  however, 
there  is  general  accord  among  European  translators — such  as, 
for  example,  in  the  translation  of  the  Pali  terms  upadi,  khanda, 
samkhara,  samkhata,  by  '  Substrata/  '  Attribute/  '  Aggregate/ 
'  Compound ' — I  have  not  differed  from  them  save  for  the  weight- 
iest reasons. 

Besides  this  matter  there  are  other  obstacles  before  a  trans- 
lator. Even  where  the  meaning  of  a  certain  Pali  word  is  clear, 
and  when  only  a  single  English  equivalent  exists,  this  English 
word  unfortunately  has  sometimes  one  or  more  connotations 
which  do  not  belong  to  the  Pali  term  at  all.  Such,  for  example, 

3 


1 8  ITI-VUTTAKA 

is  the  word  vimutti,  rendered  *  Emancipation/  for  here  the  Eng- 
lish, as  I  think,  has  a  religious  implication  foreign  to  the  Pali. 
To  avoid  having  the  reader  in  this  way  read  too  much  into  the 
Pali  sentences,  owing  to  his  having  taken  the  English  with  too 
full  an  extension  perhaps,  I  have  adopted,  where  necessary,  the 
plan  of  capitalizing  the  English  words,  thus — Sin,  Delusion, 
Faith,  and  similar  terms.  The  reader  will,  therefore,  be  on  his 
guard  against  taking  such  words  in  their  full  English  meaning 
with  all  nuances  and  connotations.  For  the  convenience  of  the 
reader  a  list  of  the  more  important  Pali  terms,  with  my  English 
renderings  of  them,  is  included  in  the  index. 

Other  Difficulties  of  Translation.  The  question  of  Pali  ety- 
mology is  largely  based  on  comparison  with  analogous  forms 
in  Sanskrit.  A  blind  adherence  to  Sanskrit  as  an  aid  to  solving 
questions  of  etymology  in  Pali  is  not  to  be  indulged  in,  for  with- 
out doubt  the  Pali  language,  although  it  has  the  greatest  sim- 
ilarity with  the  Sanskrit  in  grammar  and  vocabulary,  has  cut  out 
for  itself,  in  many  respects,  entirely  new  linguistic  paths.  The 
rise  of  Buddhism,  and  also  of  the  Jaina  sect,  taken  together 
with  the  ever-increasing  use  of  Pali  as  a  means  of  literary  ex- 
pression, was  not  without  influence  on  the  Sanskrit. 

Unfortunately,  however,  there  are  times  when  etymology  is 
both  doubtful  and  perplexing.  In  this  particular  respect  it  must 
be  said  that  the  Pali  dictionary  of  Childers  (London,  1875)  is 
often  inadequate  and  faulty,  but  we  could  not  expect  it  to  be 
otherwise  of  such  a  pioneer  work.  To  say  that  this  dictionary 
abounds  in  omissions,  errors,  mistakes,  and  confusions,  or  to  say 
that  its  list  of  words  is  from  a  very  limited  portion  of  Pali 
literature,  is  merely  to  say  that  it  is  the  first  and  only  occidental 
dictionary  of  the  Pali  language.  Considering  the  paucity  of 
published  texts  in  Childers'  day,  the  retarded  state  of  philological 
information  at  the  time,  and  the  general  lack  of  facilities  for 
such  a  work,  we  must  look  on  his  achievement  as  little  short  of 
marvelous.  But  from  the  nature  of  the  case,  the  book  is  unreliable 
in  many  respects.  Turning  to  the  grammars  of  Pali  which  we 
now  have,  we  find  much  left  to  be  desired.  For  ety- 


INTRODUCTION  19 

mological  purposes  Franke's  Pali  und  Sanskrit  (Strassburg, 
1902)  is  of  great  use.  The  same  may  be  said  of  the  Grammaire 
Palie  of  Henry  (Paris,  1904),  though  it  errs  in  many  ways 
both  in  treatment  and  content.  A  comprehensive  grammar  of 
Pali,  similar  to  Whitney's  Sanskrit  Grammar,  would  fill  a  long- 
felt  need,  as  would  also  a  biographical  and  mythological  Buddhist 
encyclopedia.  In  etymology,  therefore,  as  in  other  matters,  rigor- 
ous testing  must  be  done  at  every  step,  and  the  suggestions  that 
are  here  given  in  the  notes  as  to  new  solutions  are  presented 
with  the  caution  proper  in  the  present  state  of  Pali  linguistics. 
The  meaning  of  such  a  word  as  nipaka,  '  prudent/  for  example, 
is  fairly  certain,  but  its  etymology  is  far  from  clear;  vice  versa 
there  are  one  or  two  instances  of  words  whose  etymology  is 
obvious,  but  whose  precise  significance  it  is  almost  hopeless  to 
determine. 

It  seems  desirable  in  a  work  of  this  character  to  try  to  render 
a  word  always  by  a  constant,  unchanging  English  word.  But 
although  this  process  may  be  advisable  as  a  rule,  it  is  by  no 
means  always  feasible  in  practice.  As  Paul  Cauer,  in  his  ad- 
mirable little  work,  Die  Kunst  des  Ubersetzens,  Berlin,  1894,  p.  48. 
indicates  from  the  classical  standpoint,  a  qualifying  adjective,  a 
varying  context,  a  change  in  locution,  frequently  necessitates  a 
different  rendering  for  the  same  word  of  the  text.  In  this  present 
translation  it  has  sometimes  been  necessary  to  follow  this  pro- 
cedure; a  noun  and  a  verb,  or  a  noun  and  an  adjective,  for 
instance,  which  may  come  from  the  same  Pali  root,  have  had 
occasionally  to  be  translated  by  two  words  from  different  roots 
in  English. 

It  is  hoped,  furthermore,  that  the  plentiful  citation  of  the 
obscurer  or  less  common  Pali  words  within  parentheses  will 
enable  the  reader  to  use  this  translation  for  comparative  pur- 
poses by  the  side  of  other  translations  from  Pali  texts.  It  has 
been  thought  best  to  give  throughout  a  fairly  literal  rendering. 
The  conciseness  of  the  Pali  makes  the  unavoidable  amplitude 
of  the  English  seem  somewhat  rigid  and  verbose  in  comparison. 
It  is  hoped  that  my  strict  adherence  to  the  original  will  not 


2O  ITI-VUTTAKA 

be  found  too  close ;  for  when  it  has  become  a  question  of  prefer- 
ence between  an  elegant  rendering  and  one  awkward  but  more 
accurate,  I  have  purposely  always  chosen  the  latter.  It  was 
found  impossible  to  make  a  metrical  translation  of  the  stanzas 
which  should  be  at  all  faithful  or  close  to  the  original.  As  an 
aid  to  the  appreciation  of  the  spirit,  or  tone,  of  the  book,  I  have 
made  use  of  the  archaic  English  ending  -eth  in  the  verbal  forms 
throughout. 


SAYINGS   OF   BUDDHA 

HAIL  TO  THAT   BLESSED   ONE,   THAT   SANCTIFIED   ONE, 
SUPREME  BUDDHA 

§  i.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'  One  of  the  Laws,  O  monks,  ye  do  forsake.  I  am  your  surety, 
in  that  I  have  entered  the  path  from  which  there  is  no  return/1 
'Which  one  of  the  Laws?'  'Ye  forsake,  O  monks,2  the  law 
against  Desire  (lobha-).  I  am  your  surety  in  that  I  have  entered 
the  path  from  which  there  is  no  return/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  Through  their  proper  knowledge 
Creatures  of  Discernment3  forsake  that  Desire 
Through  which  lustful  creatures* 
Go  to  misfortune. 
When  they  have  forsaken  it 
They  never  return  to  this  world/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§2.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

1  anagamita- ;  lit.  '  the  quality  of  being  one  who  doth  not  return,'  referring 
to  the  third  of  the  four  well-known  maggas,  or  Paths. 

3  bhikkhu- ;  this  word  has  been  variously  translated  as  '  priest,  mendicant, 
mendicant-priest.'  Although  it  does  have  an  element  of  all  these  meanings, 
none  of  them  is  entirely  satisfactory.  Rhys  Davids  suggests  '  member  of 
the  order '  as  a  rendering,  but,  as  he  himself  says,  this  translation  of  the 
word  is  too  cumbrous  to  be  practicable. 

8  vi-passin- ;  lit.  'seeing  clearly,  seeing  thoroughly.'  Compare  the  passage 
on  the  '  Spiritual  Eyes,'  §  61,  and  the  word  cakkhuma,  §§  45,  47,  104,  109. 

*  luddhase ;  this  lengthened  plural  form  is  comparable  to  the  Vedic  plural. 

21 


22  ITI-VUTTAKA  [  §  2  - 

'  One  of  the  Laws,  O  monks,  ye  do  forsake.  I  am  your  surety, 
in  that  I  have  entered  the  path  from  which  there  is  no  return/ 
'Which  one  of  the  Laws?'  'Ye  forsake,  O  monks,  the  Law 
against  Hate  (dosa-).  I  am  your  surety  in  that  I  have  entered 
the  path  from  which  there  is  no  return/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  Through  their  proper  knowledge 
Creatures  of  Discernment  forsake  that  Hate 
Through  which  hating  creatures 
Go  to  misfortune. 
When  they  have  forsaken  it 
They  never  return  to- this  world/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§3.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'  One  of  the  Laws,  O  monks,  ye  do  forsake.  I  am  your  surety, 
in  that  I  have  entered  the  path  from  which  there  is  no  return/ 
' Which  one  of  the  Laws ? '  'Ye  forsake,  O  monks,  the  Law 
against  Delusion  (moha-).  I  am  your  surety  in  that  I  have 
entered  the  path  from  which  there  is  no  return/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  Through  their  proper  knowledge 
Creatures  of  Discernment  forsake  that  Delusion 
Through  which  deluded  creatures 
Go  to  misfortune. 
When  they  have  forsaken  it 
They  never  return  to  this  world/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§4.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 


-  §  6  J  TRANSLATION  23 

*  One  of  the  Laws,  O  monks,  ye  do  forsake.  I  am  your  surety, 
in  that  I  have  entered  the  path  from  which  there  is  no  return/ 

*  Which  one  of  the  Laws  ? '     'Ye  forsake,  O  monks,  the  Law 
against  Anger  (khoda-).    I  am  your  surety  in  that  I  have  entered 
the  path  from  which  there  is  no  return/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  Through  their  proper  knowledge 
Creatures  of  Discernment  forsake  that  Anger 
Through  which  angry  creatures 
Go  to  misfortune. 
When  they  have  forsaken  it 
They  never  return  to  this  world/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§5.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'  One  of  the  Laws,  O  monks,  ye  do  forsake.  I  am  your  surety, 
in  that  I  have  entered  the  path  from  which  there  is  no  return/ 
'  Which  one  of  the  Laws  ? '  'Ye  forsake,  O  monks,  the  Law 
against  Hypocrisy  (makkha-).  I  am  your  surety  in  that  I  have 
entered  the  path  from  which  there  is  no  return/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  Through  their  proper  knowledge 
Creatures  of  Discernment  forsake  that  Hypocrisy 
Through  which  hypocritical  creatures 
Go  to  misfortune. 
When  they  have  forsaken  it 
They  never  return  to  this  world/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§6.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 


24  ITI-VUTTAKA  [  §  6  - 

'  One  of  the  Laws,  O  monks,  ye  do  forsake.  I  am  your  surety, 
in  that  I  have  entered  the  path  from  which  there  is  no  return.' 
'Which  one  of  the  Laws?'  'Ye  forsake,  O  monks,  the  Law 
against  Pride  (mana-).  I  am  your  surety  in  that  I  have  entered 
the  path  from  which  there  is  no  return.' 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  Through  their  proper  knowledge 
Creatures  of  Discernment  forsake  that  Pride 
Through  which  proud  creatures 
Go  to  misfortune. 
When  they  have  forsaken  it 
They  never  return  to  this  world.' 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§  7.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'He,  O  monks,  that  doth  not  understand  and  comprehend  the 
All  (sabba-),  and  whose  thought  about  it  is  neither  one  of  re- 
nunciation nor  abandonment,  cannot  attain  destruction  of  Misery. 
But  he  that  doth  understand  and  comprehend  the  All,  and  whose 
thought  about  it  is  one  of  renunciation  and  abandonment,  can 
attain  destruction  of  Misery.' 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  Whoso  doth  wholly  know  the  All, 
And  rejoiceth  not  in  all  things — 
He,  by  his  knowledge  of  the  All, 
Hath  passed  beyond  all  Misery.' 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§8.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'He,  O  monks,  that  doth  not  understand  and  comprehend 
Pride,  and  whose  thought  about  it  is  neither  one  of  renunciation 


-  §  9  ]  TRANSLATION  2$ 

nor  abandonment,  cannot  attain  destruction  of  Misery.  But  he 
that  doth  understand  and  comprehend  Pride,  and  whose  thought 
about  it  is  one  of  renunciation  and  abandonment,  can  attain 
destruction  of  Misery/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  This  human  kind1  (that  is)  possessed  of  Pride, 
With  shackles  of  Pride,  and  delighted  by  Existence, 
(And  that)  doth  not  comprehend  Pride — 
They  shall  attain2  rebirth. 

And  those  who,  having  forsaken  Pride, 
Are  freed  from  its  destruction — 
They  have  overcome  its  shackles, 
And  have  passed  beyond  all  Misery/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§  9.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'He,  O  monks,  that  doth  not  understand  and  comprehend  De- 
sire, and  whose  thought  about  it  is  neither  one  of  renunciation 
nor  abandonment,  cannot  attain  destruction  of  Misery.  But  he 
that  doth  understand  and  comprehend  Desire,  and  whose  thought 
about  it  is  one  of  renunciation  and  abandonment,  can  attain  de- 
struction of  Misery/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  Through  their  proper  knowledge 
Creatures  of  Discernment  forsake  that  Desire 
Through  which  lustful  creatures 
Go  to  misfortune. 
When  they  have  forsaken  it 
They  never  return  to  this  world/ 

1  pajd,-.  Skt.  praja-.     The  first  two  lines  of  this  stanza  are  in  the  singular ; 
the  second  two  are  in  the  plural.      The  logical  subject  throughout  is  paj&-. 

2  agantaro  ;  a  periphrastic  fut.     See  Whitney,  Sanskrit  Grammar,  §  §  942-947. 


26  ITI-VUTTAKA  [  §  10  - 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§  10.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

1  He,  O  monks,  that  doth  not  understand  and  comprehend  Hate, 
and  whose  thought  about  it  is  neither  one  of  renunciation  nor 
abandonment,  cannot  attain  destruction  of  Misery.  But  he  that 
doth  understand  and  comprehend- Hate,  and  whose  thought  about, 
it  is  one  of  renunciation  and  abandonment,  can  attain  destruction 
of  Misery/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'Through  their  proper  knowledge 
Creatures  of  Discernment  forsake  that  Hate 
Through  which  hating  creatures 
Go  to  misfortune. 
When  they  have  forsaken  it 
They  never  return  to  this  world/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

[End  of  the]  First  Chapter  about  the  Surety 

Resume  i 

Passion  (§  i)1;  Hate  (§2)2;  then  Delusion  (§3>3; 
Anger  (§  4)  ;  Hypocrisy  (§  5)  ;  Pride  (§  6)  ;  the  All  (§  7)  ; 
After  Pride  (§8);  the  two  about  Passion  (§9)*;  and  Hate 

(§  10) ; 
These  are  revealed,  they  say,  as  the  first  chapter. 

§11.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

1  Observe  the  use  of  rSga-,  '  passion '  to  gloss  lobha-,  '  desire/  of  the  text. 

"This  and  the  previous  word  are  in  a  dvandva  compound  in  the  plural 
number. 

"This  word  is  put  in  the  nom.  case;  the  others,  with  the  exception  noted 
above,  are  in  the  stem  form. 


-  §  12  ]  TRANSLATION  2/ 

'  He,  O  monks,  that  doth  not  understand  and  comprehend  De- 
lusion, and  whose  thought  about  it  is  neither  one  of  renunciation 
nor  abandonment,  cannot  attain  destruction  of  Misery.  But  he 
that  doth  understand  and  comprehend  Delusion,  and  whose 
thought  about  it  is  one  of  renunciation  and  abandonment,  can 
attain  destruction  of  Misery/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  Through  their  proper  knowledge 
Creatures  of  Discernment  forsake  that  Delusion 
Through  which  deluded  creatures 
Go  to  misfortune. 
When  they  have  forsaken  it 
They  never  return  to  this  world/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§  12.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'He,  O  monks,  that  doth  not  understand  and  comprehend 
Anger,  and  whose  thought  about  it  is  neither  one  of  renuncia- 
tion nor  abandonment,  cannot  attain  destruction  of  Misery.  But 
he  that  doth  understand  and  comprehend  Anger,  and  whose 
thought  about  it  is  one  of  renunciation  and  abandonment,  can 
attain  destruction  of  Misery/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  Through  their  proper  knowledge 
Creatures  of  Discernment  forsake  that  Anger 
Through  which  angry  creatures 
Go  to  misfortune. 
When  they  have  forsaken  it 
They  never  return  to  this  world/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 


28  ITI-VUTTAKA  [  §  13  - 

§  13.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

*  He,  O  monks,  that  doth  not  understand  and  comprehend  Hy- 
pocrisy, and  whose  thought  about  it  is  neither  one  of  renuncia- 
tion nor  abandonment,  cannot  attain  destruction  of  Misery.  But 
he  that  doth  understand  and  comprehend  Hypocrisy,  and  whose 
thought  about  it  is  one  of  renunciation  and  abandonment,  can 
attain  destruction  of  Misery/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  Through  their  proper  knowledge 
Creatures  of  Discernment  forsake  that  Hypocrisy 
Through  which  hypocritical  creatures 
Go  to  misfortune. 
When  they  have  forsaken  it 
They  never  return  to  this  world/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§  14.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'  I  see  no  other  single  impediment,  O  monks,  by  which  man- 
kind1 is  so  impeded,  and  caused  for  a  long  time  to  undergo 
rebirth  and  transmigration,  as  by  the  impediment  of  Ignorance. 
For  by  the  impediment  of  Ignorance,  O  monks,  mankind  is  im- 
peded and  for  a  long  time  is  caused  to  undergo  rebirth  and 
transmigration/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  There  is  no  other  single  thing 
By  which  mankind  is  so  impeded 
And  long  undergoeth  rebirth, 
As  by  the  impediment  of  Delusion.2 

*paja-;  here  with  the  plural  verb.     See  page  25,  note  i. 
3  Lit.  '  when  obstructed  by  delusion.' 


-  §  1 6  ]  TRANSLATION  29 

Those  who,  forsaking  Delusion, 

Have  rent  the  Attribute1  of  Darkness, 

Do  not  undergo  rebirth  again, 

(Since)  no  cause  for  it  is  found  in  them/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§  15.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'  I  see  no  other  single  fetter,  O  monks,  by  which  creatures 
are  so  impeded,  and  caused  for  a  long  time  to  undergo  rebirth 
and  transmigration,  as  by  the  fetter  of  Thirst.2  For  by  the 
fetter  of  Thirst,  O  monks,  creatures  are  fettered,  and  for  a  long 
time  are  caused  to  undergo  rebirth  and  transmigration/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  With  Thirst  as  second  a  man  undergoeth 
The  long  journey  of  transmigration  (samsdra-) 
He  doth  not  escape  the  rounds  of  existence 
Similar  and  dissimilar  (to  the  present  one). 

When  he  thus  findeth  that  transgression  (adinavdr-) 
Is  the  source  of  the  Misery  of  Thirst, 
The  thoughtful  monk  is  freed  from  Thirst  and  attachment 
And  may  lead  a  holy  life/  8 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§  1 6.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'For  a  novitiate-monk  (sekkha-)*  who  hath  not  yet  attained 

1For  a  discussion  of  this  important  word  khandha-,  see  Childers,  Pali 
Dictionary,  s.  v. 

2  tanha- ;  many  renderings  have  been  attempted  for  this  word,  but  I  have 
thought  best  to  give  throughout  its  literal  translation  'thirst/ 

3 paribbaje,  opt.,  Skt.  pari-vraj-,  'to  wander  about  (as  a  mendicant).' 

*  sekkha-  cf.  Skt.  saikhsa-.  There  are  seven  stages  of  study,  or  meditation, 
leading  up  to  the  state  of  asekkha-,  a  syn.  of  Arahatship,  '  Sanctification.' 
Compare  Buddhaghosa's  gloss  on  Dhp.  verse  45.  Fausboll  renders  '  discipulus.' 


3O  ITI-VUTTAKA  [  §  1 6  - 

Supreme  Security,1  but  who  is  striving  for  it,  and  who  liveth 
with  the  idea  that  what  is  internal  (ajjhattika-)  is  a  qualifica- 
tion (anga-),  I  see  no  other  single  qualification,  O  monks,  so 
exceeding  helpful  as  profound  attention  (manasikdra-) .  A 
(novitiate-)  monk,  then,  O  monks,  who  hath  profound  attention, 
abandoneth  impropriety  and  acquireth  propriety. 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  Attention  that  is  profound 
Is  a  law  for  the  novitiate-monk ; 
There  is  no  other  law  so  exceeding  helpful 
For  the  attainment  of  the  Summum  Bonum  (uttama-attha-) . 
By  devoting  himself  profoundly,  a  monk 
May  attain  destruction  of  Misery/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§  17.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'  For  a  novitiate-monk  who  hath  not  yet  attained  supreme  Se- 
curity, but  who  is  striving  for  it,  and  who  liveth  with  the  idea 
that  what  is  external  (bahira-)  is  a  qualification,  I  see  no  other 
single  qualification,  O  monks,  so  exceeding  helpful  as  the  quality 
of  having  goodness  (kalyana-)  as  a  friend.  A  (novitiate-) 
monk,  then,  O  monks,  who  hath  goodness  as  his  friend,  re- 
nounceth  that  which  is  evil,  and  obtaineth  that  which  is  good/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  The  monk  that  hath  goodness  as  friend, 
Who  is  obedient  and  respectful, 
Doing  the  behest  (vacana-)  of  his  friends, 

1  yogakkhema- ;  lit.  '  yoke  of  security,'  although  it  may  be  dvandva  com- 
pound. In  Skt.  the  two  members  of  this  comp.  are  frequently  in  collocation, 
viz.,  yoga-ksema-,  and  ksema-yoga-,  denoting  '  secure  possession  of  what  is 
acquired.'  See  Monier  Williams,  Skt.  Diet.,  s.  v. 


—  §  IQ  ]  TRANSLATION  3  I 

Mindful  and  thoughtful, 
May  attain  in  due  course 
The  destruction  of  all  the  Fetters/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§  1 8.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'  There  is  one  thing  in  the  world,  O  monks,  which,  in  coming 
into  existence,  existeth  to  the  disadvantage  and  unhappiness  of 
many  people,  to  the  detriment,  disadvantage,  and  misery  of  many 
people,  gods  as  well  as  men/  '  What  is  this  one  thing?'  '  (It 
is)  dissension  in  the  Order.  For  in  an  Order  that  hath  been 
divided,  there  are  reciprocal  (annamannam)  quarrels  as  well  as 
reciprocal  abuse,  reciprocal  disagreement  and  desertion,  and  there 
(i.  e.  in  such  an  Order)  they  are  discontented  and  enjoy  no  con- 
tentment, and  there  is  diversity1  of  opinion  (even)  among  those 
who  are  content/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  A  disturber  of  the  Order  stayeth  for  an  aeon 
In  punishment  and  perdition; 
For  he  that  delighteth  in  society  (vagga-) 
And  abideth  not  in  the  Law,  falleth  from  Security2; 
Having  (also)  broken  up  a  concordant  Order 
He  burneth  (lit.  is  cooked)  for  an  aeon  in  perdition/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§  19.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'  There  is  one  thing  in  the  world,  O  monks,  which,  in  coming 
into  existence,  existeth  to  the  disadvantage,  and  unhappiness  of 
many  people,  to  the  detriment,  disadvantage  and  misery  of  many 

1  annathatta-,  anal,  to  Skt.  *anyatha-atman-;  lit.  '  variousmindedness.' 
3  See  page  30,  note  i. 


32  ITI-VUTTAKA  [  §  IQ  - 

people,  gods  as  well  as  men/  *  What  is  this  one  thing?'  '  (It 
is)  concord  in  the  Order.  For  in  a  concordant  Order,  O 
monks,  there  are  neither  reciprocal  quarrels  nor  reciprocal  abuse, 
nor  is  there  reciprocal  disagreement  and  desertion,  and  there  (*.  e. 
in  such  an  Order)  they  are  contented  and  enjoy  contentment, 
and  among  those  who  are  contented  there  is  further1  (content- 
ment)/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  Happy  is  the  concord  of  the  Order, 
And  the  kindliness  of  those  in  concord, 
For  he  that  is  delighted  by  concord, 
And  who  abideth  in  the  Law, 
Falleth  not  from  Security. 
Having  also  made  the  Order  concordant 
He  rejoiceth  for  an  aeon  in  heaven/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§20.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

1  Here  (in  this  world),  O  monks,  comprehending  thought  by 
means  of  thought,  I  thus  recognize  a  certain  individual  as  having 
evil  thought  (cetas-),  and  this  individual  at  this  moment,  having 
completed  his  (allotted)  time,  just  as  is  handed  down  by  tradi- 
tion,2 has  been  cast  into  hell/  '  Why  is  this  ? '  '  Because,  O 
monks,  his  thought  is  evil.  For  (kho  pana)  in  this  wise,  certain 
creatures  on  account  of  the  corruption  of  their  thoughts,  after 
the  dissolution  of  the  body  after  death,  go  to  punishment,  mis- 
fortune, torture,  and  perdition/ 

1  For  Pali  bhlyo,  Skt.  bhuyas,  see  Franke,  Pali  und  Sanskrit,  §  226,  and 
Henry,  Grammaire  Palie,  §  23. 

2  yathd  bhatam;  I  take  bhatam  as  a  pass.  ppl.  of  root  bhr-,  'to  bear.'     The 
objection   to   this   procedure   is   that   the   interpretation    in   question    involves 
giving   a  very  uncommon  meaning  to   the   root  bhr-.    A  tempting  and   easy 
emendation  of  the  text  would  be  to  read  yathabhutam,  'rightly,  truly,'  but 
I  prefer  to  force  the  meaning  of  bhr-. 


-  §  20  ]  TRANSLATION  33 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  Knowing  a  certain  individual  here 
As  having  evil  thought, 
Buddha  expounded  this  matter1 
In  the  presence  of  his  monks. 

And  at  this  moment, 

This  individual,  having  completed  his  (allotted)  time,2 

Shall  attain  perdition, 

Since  his  thought  is  evil. 

In  just  such  wise  will  such  a  one 
Hereafter  fare  as  is  his  due. 
It  is  because  of  their  corrupt  thoughts 
That  creatures  go  to  Misery/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

Resume  2 

Delusion  (§  u)  ;  Anger  (§  12)  ;  then  Hypocrisy  (§  13)  ; 
Delusion   (§14);  Lust   (§I5)3;  two  about  a  novitiate-monk 

(§16  and  §17)*; 

Dissension  (§  18)  ;  Joy  (§  I9)5;  and  an  individual  (§  20). 
This,  they  say,  is  called  the  second  chapter. 

[End  of]  the  second  chapter 

1  Observe  the  superfluous  mention  of  Buddha's  own  name. 

8  The  line  in  C,  D,  E,  M,  S  reads  kalam  kayiratha  puggalo.     Its  metrical 

scheme  is sjTtL*  —  |  *— '  —  s~x±^»    involving  synizesis.     The  MSS.  P  and 

Pa  read  the  second  word  kariyS,  which  I  follow,  first  because  as  an  opt.  act.  3d 
sing.,  it  corresponds  phonetically  with  Skt.  kuryat,  while  kayirStha,  if  a  3d 
sing,  as  is  required  by  the  context,  would  have  to  be  middle  voice,  and  so 
extremely  difficult  of  explanation ;  secondly  because  of  the  meter,  which  would 
now  be >_*s-x| ^  — t  avoiding  synizesis. 

8  kama-  is  used  instead  of  tanha-  of  the  text. 

* sekkha-,  'novitiate-monk,'  is  not  the  important  word  of  §§  16,  17,  but 
manasikara-,  *  perfect  attention '  and  kalyanamittata-,  '  having  goodness  as  a 
friend,'  respectively. 

5  mo  da-, 
Order.' 


34  ITI-VUTTAKA  [  §  21  - 

§21.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'Here  (in  this  world),  O  monks,  comprehending  thought  by 
means  of  thought,  I  thus  recognize  a  certain  individual  as  having 
tranquil  thought,  and  this  individual  at  this  moment,  having  com- 
pleted his  (allotted)  time,  just  as  is  handed  down  by  tradition, 
hath  been  assigned  (lit.  cast  into)  heaven/  'Why  is  this?' 
'  Because,  O  monks,  his  thought  is  tranquil.  For  in  this  wise, 
certain  creatures  on  account  of  the  tranquillity  of  their  thoughts, 
after  the  dissolution  of  the  body  after  death,  go  to  prosperity 
and  heaven/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  Knowing  a  certain  individual  here 
As  having  tranquil  thought, 
Buddha  expounded  this  matter 
In  the  presence  of  his  monks. 

For  at  this  moment, 

This  individual,  having  completed  his  (allotted)  time, 

Shall  attain  prosperity, 

Since  his  thought  is  tranquil. 

In  just  such  wise  will  such  a  one 
Hereafter  fare  as  is  his  due. 
It  is  because  of  their  tranquil  thoughts 
That  creatures  go  to  prosperity/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§  22.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard.1 

'Be  not  afraid  of  virtues  (punna-),  O  monks;  this  (*.  e.  the 
word  punna-,  "virtuous")  is  the  designation  of  what  is  happy, 
desirable,  lovely,  pleasing,  and  charming.  Now  I,  forsooth,  O 

1  The  prose  portion  of  this  section  has  been  translated  by  A.  J.  Edmunds, 
Buddhist  and  Christian  Gospels,  Tokyo,  1905,  p.  142. 


-  §  22  ]  TRANSLATION  3  5 

monks,  have  long  recognized  the  long-desired,  happy,  lovely, 
pleasing,  and  charming  reward  respectively  enjoyed1  for  virtuous 
deeds  done.  Having  devoted  myself  seven2  years  to  the  thought 
of  Friendship,  I  did  not  return  to  this  world  for  seven  samvat 
aeons  and  (seven)  Revolution  aeons3;  verily,  O  monks,  at  the 
end  of  a  samvat  aeon,  I  go  unto  the  Radiant  Ones4;  at  the  end 
of  a  Revolution  aeon,  I  reach  the  empty  palace  of  Brahma.  There, 
verily,  O  monks,  I  become  Brahma,  the  great  Brahma,5  sur- 
passing, unsurpassed,  comprehending  the  purpose  of  others,6 
and  all-powerful.7 

'  Now  I,  forsooth,  O  monks,  became  Sakka,  ruler  of  the  gods, 
thirty-six  times;  many  hundreds  of  times  was  I  king,  Universal 
Monarch  (cakka-vatti) ,  lawful  king,  victorious  in  the  four 
quarters,  maintaining  the  security  of  my  dominions,  possessed 
of  the  seven  jewels.  Now  what  was  the  doctrine  of  that  region 
and  kingdom?  This  is  what  I  thought  of  it,  O  monks:  "Of 
what  deed  of  mine  is  this  the  fruit?  Of  what  deed  is  it  the 
result,  whereby  I  now  have  become  of  such  great  prosperity 
and  such  great  might?  Truly  it  is  the  fruit  of  three  deeds  of 
mine,  it  is  the  result  of  three  deeds  of  mine,  whereby  I  am 
at  this  time  of  such  great  prosperity  and  of  such  great  might, 
namely,  (the  three  deeds  of)  Charity  (dana-},  of  Self-command 
(dama-),  and  of  Self-control  (sannama-)"* 

1  praty-anu-bhu-  is  the  Skt.  analogy,  lit.  *  to  enjoy  one  by  one,  severally.' 

1  Observe  that  the  seven  years  are  in  a  prior  existence. 

*  A  favorite  Buddhist  phraseology  for  very  long  periods  of  time.     See  §  99. 

*A  class  of  64  demigods.     See  Apte  and  Monier  Williams,  s.  v.  dbhasa-. 

"Buddha  and  Maha  Brahma  are  usually  quite  distinct  and  separate  per- 
sonages. Compare  Warren,  Buddhism  in  Translations,  pp.  39,  47,  72,  77,  310. 

8  annadatthudasa- ;  I  would  analyze  this  compound  as  anya(d*)-artha-drs. 
The  neuter  form  anyad  occurs  at  the  beginning  of  a  compound  in  Skt.  For  the 
u  in  atthu  instead  of  a,  cf.  Franke,  Pali  und  Sanskrit,  p.  103.  The  collocation 
of  artha  and  drs-  is  not  unusual,  being  found,  for  example,  in  the  Skt.  comp. 
arthadarsanam,  '  perception  of  objects.'  Consult  Bohtlingk  and  Roth,  Sanskrit 
Worterbuch,  under  anyad.  The  word  occurs  again  in  §  112. 

1vasavattt;  Childers  translates  this  word  'bringing  into  subjection,'  while 
Bohtlingk  and  Roth  translate  '  untertan,  gehorsam.'  The  word  occurs  again 
in  the  active  sense  in  §  112,  where  I  have  likewise  rendered  it  'all-powerful,' 
and  is  found  in  the  passive  meaning  in  §  95. 


36  ITI-VUTTAKA  [  §  22  - 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  One  should  learn  virtue  which  is  of  extensive  goal, 
And  (which  hath)  the  faculty1  of  Happiness ; 
And  one  should  devote  oneself  to  Charity, 
To  tranquil  behavior  (samacariyor)  and  to  thoughts  of  Friend- 
ship. 

Having  devoted  himself  to  these  three  virtues, 
Which  provide  reason  for  happiness, 
A  wise  man  gaineth  the  world  of  happiness — 
A  world  all  free  from  distress/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§23.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'  A  single  law,  O  monks,  when  practised  and  given  force  to2 
causeth  the  attainment*  of  both  welfares,  (namely)  the  present 
welfare  and  the  future  welfare/  'What  is  this  single  law?' 
'Zeal  (appamada-)*  in  good  works.  Just  this  law,  O  monks, 
when  practised  and  given  force  to,  causeth  the  attainment  of 
both  welfares,  namely,  the  present  and  the  future  welfare/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  The  wise  praise  zeal  in  virtuous  deeds. 
A  wise  man  who  is  zealous, 
Attaineth  both  welfares; 

1  Compare  §  60,  and  see  the  note  on  indriya,  *  faculty.' 

*  bahulikata- ;  lit.  'made  large,  abundant.'  Compare  with  Skt.  bahula-, 
'thick,  abundant,'  and  krta-,  'made.'  For  the  f  before  kr-,  cf.  Whitney, 
Sanskrit  Grammar,  §  1093. 

8  samadhigayha ;  this  compound  is  not  in  Guilders,  and  no  analogy  exists 
in  Skt.  I  take  gayha  as  gerund  of  root  grabh-,  with  the  preps,  sam-adhi. 
These  two  preps,  imply  motion  towards,  cf.  Skt.  sam-adhi-gam-,  '  to  go  toward, 
approach.' 

•Compare  Skt.  a-pramada-,  'not-inattentive,  not-careless,  not-neglectful.' 


-§24]  TRANSLATION  37 

The  welfare  which  is  in  this  seen  world, 
And  the  welfare  in  the  future  (world). 
A  man  that  is  steadfast 
In  his  grasp  upon  them 
Is  called  wise.' 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§24.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'  Of  any  individual  who  undergoeth  transmigration,  and  who 
is  reborn  for  an  aeon  (of  time),  there  would  be  thus  a  great 
skeleton  of  bones,  a  mass  of  bones,  a  heap  of  bones,  just  like 
this  huge  mountain ;  if  there  should  be  made  a  gathering  of  them, 
the  collection  could  not  disappear/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  The  heap  of  bones  of  every  individual 
For  every  deed,  would  be  a  pile 
Like  unto  a  mountain. 
Thus  the  Great  Sage  hath  said.1 

And  this  mass  is  said  to  be 
A  mighty  mountain 
Higher  than  "Vulture-Peak"2 
In  Giribbaja  of  the  Magadhas. 

And  likewise  through  proper  wisdom 
One  may  see  the  Noble  Truths: 
Misery,  its  origin  and  its  termination, 
The  holy  Eightfold  Path 
That  leadeth  to  the  stilling3  of  Misery. 

1  Observe  the  superfluous  mention  of  Buddha's  name,  as  in  §  20. 
3  A  mountain  near  Rajagaha.     Compare  Lanman,  Sanskrit  Reader,  p.  27, 
§  V,  line  i. 

9upasama-,  Skt.  upa-sam-.     See  §§90  f,  87  e,  no  1,  103  p. 


38  ITI-VUTTAKA  [  §  24- 

This  individual  being  reborn  seven  times  at  most 
Through  the  destruction  of  the  Fetters, 
Becometh  a  maker  of  the  end  of  Misery/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§  25.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'  I  do  not  say,  O  monks,  that  there  is  any  evil  deed  that  is 
incapable  of  being  done,  by  an  individual  that  hath  transgressed 
a  (certain)  single  Law/  'What  Law?'  'Just  this,  O  monks — 
the  Law  (against)  intentional  falsehood  (sampajana-musavada-)  / 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  Of  one  that  hath  transgressed  that  one  Law 
(Which  forbiddeth)  Falsehood,  and  that  is 
Unmindful  of  the  future  world — of  him 
There  is  no  sin  undone/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§26.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'  Creatures  should  know  the  result,  O  monks,  of  the  distri- 
bution of  charity  (lit.  gifts),  just  as  I  know  it;  they  should 
not  eat  without  having  given ;  and  the  stain  of  selfishness  should 
not  make  its  deep  impression  on  their  hearts.  Whatever  least 
bit  or  morsel  they  may  have,  if  there  should  be  anyone  to  receive 
of  it,  they  should  not  eat  without  first  having  shared.  And  since, 
moreover,  O  monks,  creatures  do  not  know  the  result  of  the 
distribution  of  charity,  as  I  know  it — for  this  reason,  they  eat 
without  having  first  given,  and  the  stain  of  selfishness  hath  made 
its  deep  impression  on  their  hearts/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 


-  §  27  ]  TRANSLATION  39 

'  If  creatures  should  know 
(Just  as  the  Great  Sage  hath  said), 
What  wondrous  fruit 
Cometh  from  giving  gifts 

Having  with  undisturbed  mind 

Put  away  all  stain  of  selfishness 

They  would  give  proper  gifts  to  the  deserving; 

From  this  act  there  cometh  (to  them)  great  reward. 

And  having  given  much1  food 

As  a  gift  to  the  deserving,2 

Benefactors,  when  they  leave 

This  human  life  (manussatta-) ,  do  go  to  heaven. 

And  those  that  have  gone  to  heaven 
Rejoice  there  in  bliss3 ; 
(And)  losing  their  selfishness,  they  enjoy 
The  result  of  generosity.' 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§27.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'  Whatsoever  materials  there  are,  O  monks,  for  the  acquisition 
of  Virtue  (punna-kiriyarvatthu-) ,  connected  with  the  Substrata,4 

1  bahuno,  a  gen.  sing.,  shows  a  transfer  to  the  consonant  declension ;  see 
Henry,  Grammaire  Palie,  §  170,  notes  i  and  2. 

*  dakkhineyyesu ;  for  the  loc.  case  used  in  the  sense  of  a  dat.  in  Sanskrit, 
see  Speyer,  Sanskrit  Syntax,  §  145. 

1  kamakamina- ;  lit.  'rejoicing  in  love,'  a  compound  usually  employed  in  a 
bad  sense. 

*  upadhi- ;  this  term  presents  one  of  the  most  difficult  problems  to  the  trans- 
lator.    Childers,  Pali  Diet.,  defines  it  as  '  a  wheel;  the  body;  substratum  of 
being.'     He  notes  also  that  there  are  four  varieties   of  upadhi,  namely,  the 
khandhas,    '  Attributes,'    Kama,    '  Lust,'    kilesa,    '  depravity,    defilement,'    and 
kamma,  '  moral  merit,  Karma.'     As  a  rendering  I  have  chosen  '  Substratum,' 
and  it  occurs  in  §§51,  73,  77,  112.     For  further  discussion  see  Muller,  The 
Dhammapada,  SEE.   10,   note  on  verse  418.     Compare  also   my  reference  at 

57,  note  2,  below. 
Connected  in  meaning  with  upadhi-,  is  the  word  upadi-,  occurring  usually  in 


4<D  ITI-VUTTAKA  [  §  27  - 

all  these  do  not  equal  a  sixteenth  part  (the  value)  of  Friendliness 
(mettd-),1  (which  is)  an  emancipation  of  the  thoughts  (ceto- 
vimutti-) ;  for  Friendliness,  verily,  an  emancipation  of  the 
thoughts,  transcending  (everything),2  doth  shine,  and  glow,  and 
radiate. 

'  Just  as,  O  monks,  whatever  may  be  the  light  (pabha-)  of  the 
starry  forms,  all  (together)  do  not  equal  a  sixteenth  part  of  the 
light  of  the  moon,  for  the  latter,  verily,  transcending  them,  doth 
shine,  and  glow,  and  radiate;  even  so,  O  monks,  whatsoever 
materials  there  may  be  for  the  acquisition  of  Virtue,  connected 
with  the  Substrata,  all  these  do  not  equal  a  sixteenth  part 
(the  value)  of  Friendliness,  (which  is)  an  emancipation  of  the 
thoughts;  for  Friendliness,  verily,  emancipation  of  the  thoughts, 
transcending  (everything),  doth  shine,  and  glow,  and  radiate. 

'Just  as,  O  monks,  in  the  last  month  of  the  rainy  season,  in 
autumn  time,  when  the  sky  is  clear3  and  the  clouds  have  rifted 
(vigata-),  the  sun,  ascending  the  sky  and  pervading  all  that  is 
situate  either  in  light  or  in  darkness,  doth  shine,  and  glow,  and 
radiate;  even  so,  O  monks,  whatsoever  materials  there  may  be 
for  the  acquisition  of  Virtue,  connected  with  the  Substrata,  all 
these  do  not  equal  a  sixteenth  part  (the  value)  of  Friendliness, 
(which  is)  an  emancipation  of  the  thoughts;  for  Friendliness, 
verily,  emancipation  of  the  thoughts,  transcending  (everything), 
doth  shine,  and  glow,  and  radiate. 

'Just  as,  O  monks,  at  night  when  the  dawn  draweth  near, 
the  morning-star*  doth  shine,  and  glow,  and  radiate;  even  so, 

the  compound  upadisesa-,  '  having  the  Substrata  remaining ' ;  this  compound 
occurs  in  §§  44,  45,  46,  and  47  of  this  work.  The  etymology  of  upadi-  is  not 
certain;  Childers  compares  it  with  Skt.  up-S-da-.  He  notes  that  the  Northern 
Buddhists  frequently  confuse  the  two  words. 

1  This  characteristic  of  perfect  kindliness  will  be  exemplified  in  Meteyya,  the 
coming  Buddha.  The  word  metta-  is  sometimes  rendered  '  love,'  but  I  prefer 
to  translate  literally,  comparing  with  Skt.  maitra-,  '  a  friend.' 

3 adhi-gahetva ;  this  compound  of  the  root  grdbh-,  'to  seize,'  does  not  occur 
in  Sanskrit.  Pischel,  who  has  translated  the  prose  of  this  section,  Leben  und 
Lehre  des  Buddha,  p.  78,  renders  this  word  '  nimmt  sic  in  sich  auf.' 

8  MS.  S  reads  viddhe,  Skt.  vyadh-,  vidh-,  '  pierced.' 

*  osadhi-t  araka ;  lit.  'the  star  presiding  over  medicine.'  See  Childers,  Pali 
Diet.,  s.  v.  The  same  epithet  occurs  in  Sinhalese,  v.  Clough,  Sink.  Diet. 


-  §  27  ]  TRANSLATION  4! 

O  monks,  whatsoever  materials  there  may  be  for  the  acquisition 
of  Virtue,  connected  with  the  Substrata,  all  these  do  not  equal 
a  sixteenth  part  (the  value)  of  Friendliness,  (which  is)  an  eman- 
cipation of  the  thoughts;  for  Friendliness,  verily,  an  emancipa- 
tion of  the  thoughts,  transcending  (everything),  doth  shine,  and 
glow,  and  radiate/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

*  Few  are  the  Fetters  of  him 
That  doth  see  the  destruction  of  the  Substrata; 
Who  is  thoughtful,  and  who  doth  possess 
Boundless  (appamdna-)  Friendliness. 

If  one  doth  act  in  friendly  wise, 

With  no  evil  thought  toward  any  single  creature, 

And  in  so  doing  becometh  proper, 

And  if  he  have  compassion  in  his  soul  (manas-,  lit.  mind) 

Toward  all  living  beings — this  noble  one 

Doth  acquire  abundant  Virtue. 

Those  royal  sages  (r&fisayo),  who,  after  conquering 
The  earth  with  its  myriads  of  creatures, 
Have  gone  round  it  offering  sacrifice1 

(The  Horse  Sacrifice,  the  Human  Sacrifice,2  the  Samma- 
pasa  Sacrifice,8 

1  anupariyaga,  Skt.  anu-pary-a-gam- ;  which  Bohtlingk  and  Roth  define  as 
'  durchgehen,  durchwandern,'  citing  only  one  instance  of  its  occurrence,  viz., 
Mahabharata,  12.223.24,  Bombay  edit.,  or  12.8081,  Calcutta  edit.  This  MBh. 
passage  reads  yada  ca  prthivim  sarvam  yajamano  'nuparyagah,  '  formerly, 
engaged  in  sacrifice,  thou  hadst  gone  around  all  the  earth,'  etc.  See  Ray,  Trans- 
lation of  the  Mahabharata,  Calcutta,  1891,  vol.  n,  p.  195. 

It  seems  to  me  conclusive  that  our  Pali  text  contains  here  a  quotation 
from  the  Sanskrit.  Not  only  in  both  cases  do  we  have  the  rare  word 
anupariyaga  immediately  following  yajamana,  '  sacrificing,'  but  the  entire  pas- 
sage is  remarkably  similar  in  both. 

'These  sacrifices  seem  likewise  a  reminiscence  of  the  Mahabharata;  see 
Hopkins,  Great  Epic,  pp.  377  ff.,  and  474. 

*  sammapasam ;  Childers  defines  this  word  as  '  one  of  the  four  great 
sacrifices,  Hindu,  not  Buddhist.  He  gives  no  etymology.  Professor  Jackson 


42  ITI-VUTTAKA  [  §  27  ~ 

The  Vajapeyya  Sacrifice  unrestrainedly1 — ),2 
Are  not  equal  to  the  sixteenth  part  of  a  heart  (citta-)  well 
trained  and  kindly.3 

He  that  killeth  not,  and  causeth  not  to  kill4 
Who  doth  not  injure,  and  who  causeth  not  to  injure5 
Hath  the  friendship  of  all  creatures; 
There  is  no  wrath  at  him  for  any  cause/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

Resume  j 

Contemplative  in  heart  (§2i)6;  the  two  welfares  (§23)  ; 
Virtue  (§22)7;  huge  mountain  (§24)*; 
Intentional  falsehood  (§25)  ; 

suggests  comparing  sammapasa-  with  Skt.  samyaprasa-,  in  connection  with  the 
rajasuya  sacrifice ;  compare  Weber,  Uber  den  rajasuya,  Abh.  der  Berl.  Akad., 
July,  1893,  p.  85,  note  5  ;  see  also  Monier  Williams,  Skt.  Diet.,  s.  v.  Subhuti, 
Abhidhanappadlpika,  §413,  includes  it  among  'the  five  great  sacrifices.' 

1  niraggalam,   Skt.   nir-argala.     Clough,   Sinhalese  Dictionary,  p.   292,  says 
this  was   *  one   of  the   four   great   sacrifices ' ;    Subhuti,   Abhidhanappadlpika, 
§  413,  includes  it  among  '  the  five  great  sacrifices.'     In  my  judgment  both  are 
in  error.     Literally  the  word  means,  '  without  a  bolt,  unrestrained,  unbarred,' 
and  secondarily,  '  unhindered,  freely/  these  being  the  meanings  in  Sanskrit. 

2  These  two  lines,  which  are  put  in  parentheses  in  Windisch's  edition,  are 
found  also  in  a  somewhat  different  connection  in  the  Samyutta  Nikd,ya,  ed.  by 
Leon  Peer,  PTS.  vol.  i,  p.  76. 

8  Directly  after  this  six-line  stanza  is  the  following  verse ;  chandappabha 
taragana  va  sabbe.  Windisch  puts  it  in  parentheses,  and  thinks  it  an  old 
interpolation.  On  merely  metrical  reasons  it  is  certainly  an  interloper ;  the 
words,  which  mean  'as  all  the  groups  of  stars  the  radiance  of  the  moon,' 
have  no  apparent  connection  with  th*  verses  preceding.  It  is  possible  that 
this  verse  crept  in  from  the  prose  portion  of  this  section. 

*  ghateti,  caus.  of  han-,  « to  kill/ 

8  jinati,  Skt.  jya-. 

8  Not  cittam  jhayi,  but  rather  pasanna-citta-,  '  tranquil  in  heart/  are  the 
words  of  the  text. 

T  Observe  the  misplacement  of  the  resumes  of  §§  22,  23,  for  metrical 
reasons. 

8  This  is  an  emphatic  word  in  §  24,  but  it  does  not  appear  to  me  to  be 
particularly  appropriate  as  a  key-word  for  the  passage. 


-  §  28  ]  TRANSLATION  43 

Both  giving  (§  26)  ;  and  the  state  of  Friendship  (§  27). M 

All  these  stanzas  (sutta-) 

And  the  twenty  preceding  ones 

Are  stanzas  (suttanta-)2  about  divers  laws. 

(In  all,  they  are)  twenty-seven  sections. 

End  of  the  first  division. 

SECOND    DIVISION 

§28.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

*  By  being  possessed  of  two  things,  O  monks,  doth  a  monk 
live  in  this  world  in  Misery,  with  its  vexation,  its  despair, 
and  its  distress,  and  after  the  dissolution  of  the  body  after 
death,  Misfortune  awaiteth  him/  'What  are  these  two  things?' 
'  By  not  guarding  the  door  to  the  senses3  and  by  intemperance* 
in  eating.  By  being  possessed  of  these  two  things,  O  monks,  a 
monk  doth  live  in  this  world  in  Misery,  with  its  vexation,  its 
despair,  and  its  distress,  and  after  the  dissolution  of  the  body 
after  death,  Misfortune  awaiteth  him/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  Sight,  hearing,  and  smell, 
Taste,  touch,  and  consciousness — 
Whatsoever  monk  here    (in  this  world) 
Hath  these  doors  unguarded, 

He,  being  intemperate  in  eating, 
Unrestrained  in  his  senses, 
Attaineth  unto  Misery, 
Of  body  and  soul5  alike. 

1  The  words  bhava-,  '  condition,'  and  ca — ca,  '  both — and,'  are  added  metri 
gratia. 

a  The  two  different  words  both  meaning  stanza  are  used  for  metrical 
reasons.  See  Subhuti,  Pali  Dictionary,  where  suttanta  is  glossed  by  sutta. 

*  See  page  71,  note  4. 

*  amattannuta- ;  lit.  *  the  quality  of  being  unfamiliar  with  moderation.'     This 
compound  is  not  cited  by  Bohtlingk  and  Roth  in  Sanskrit. 

*cetas-;  lit.  'thought.' 


44 


ITI-VUTTAKA  [  §  28  - 


Such  a  one  doth  live  in  Misery 
Whether  it  be  by  day  or  by  night, 
Inflamed  in  body 
And  inflamed  in  soul/ 

Exactly  to  that  effect  was  it  spoken  by  the  Bbssed  One,  so  I 
have  heard. 

§29.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'By  being  possessed  of  two  things,  O  monks,  doth  a  monk 
live  in  this  world  in  happiness,  with  its  lack  of  vexation,  its 
lack  of  despair,  and  its  lack  of  distress,  and  after  the  disso- 
lution of  the  body  after  death,  felicity  awaiteth  him/  '  What 
are  these  two  things ? '  'By  guarding  the  door  to  the  senses, 
and  by  temperance  in  eating.  By  being  possessed  of  these  two 
things,  O  monks,  doth  a  monk  live  in  this  world  in  happiness, 
with  its  lack  of  vexation,  its  lack  of  despair,  its  lack  of  distress, 
and  after  the  dissolution  of  the  body  after  death,  felicity  awaiteth 
him/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  Sight,  hearing,  and  smell, 
Taste,  touch,  and  consciousness — 
Whatsoever  monk   here    (in  this   world) 
Hath  these  doors  guarded, 

He,  being  temperate  in  eating, 
Restrained  in  his  senses, 
Attaineth  unto  happiness, 
Of  body  and  soul  alike. 

Such  a  one  doth  live  in  happiness 
Whether  it  be  by  day  or  by  night, 
Uninflamed  in  body 
And  uninflamed  in  soul/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 


-  §  3O  ]  TRANSLATION  45 

§30.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'  There  are  these  two  things,  O  monks,  which  give  (me)  pain/ 
'  What  two  ? '  '  There  is  here,  O  monks,  a  certain  man  that  hath 
not  done  (acts)  that  are  good  and  righteous,  who  hath  not 
given  protection  to  those  that  are  afraid,  and  who  hath  done 
(acts)  that  are  hard-hearted1  and  guilty.  The  goodness  which 
he  hath  not  done  doth  cause  me  pain,  and  the  evil  which  he  hath 
done,  doth  cause  me  pain.2  These  are  the  two  things,  O  monks, 
which  cause  me  pain/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  He  that  hath  sinned 
In  body,  word,  or  thought, 
Or  in  anything 
That  is  called  sinful, 

Doing  not  that  which  is  righteous, 
But  doing  much  that  is  unrighteous — 
This  fool  after  the  dissolution  of  the  body, 
Shall  go  to  perdition/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§  31.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'There  are  these  two  things,  O  monks,  which  give  (me)  no 
pain/  'What  two?'  'There  is  here,  O  monks,  a  certain  man 
that  hath  done  (acts)  that  are  good  and  righteous,  who  hath 
given  protection  to  those  that  are  afraid,  and  who  hath  not 
done  (acts)  that  are  hard-hearted  and  guilty.  The  goodness 
which  he  hath  done,  doth  cause  me  no  pain,  and  the  evil  which 
he  hath  not  done,  doth  not  cause  me  pain.  These  are  the  two 
things,  O  monks,  which  do  not  cause  me  pain/ 

1  thaddha-,  Skt.  stabdha-;  in  his  fifth  subdivision  under  this  latter  word, 
Apte,  Skt.  Diet.,  renders  'hard-hearted,  cruel,  stern.' 
a  Sins  of  omission,  and  sins  of  commission. 


46  ITI-VUTTAKA  [  §  31  ~ 

To  this  effect  was  it  spoken  by  the  Blessed  One,  so  I  have 
heard. 

'  He  that  avoideth  sin 
In  body,  word,  and  thought, 
Or  anything  that  is  called  sinful, 
Doing  much  that  is  righteous, 
But  not  doing  that  which  is  unrighteous — 
This  virtuous  man,  after  the  dissolution  of  the  body,  shall 
go  to  heaven/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§  32.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'An  individual  is  cast  into  perdition,  O  monks,  by  being  pos- 
sessed of  two  qualities  as  is  handed  down  by  tradition.'1  '  What 
two?'  'Evil  character  (papaka-slla-)  and  evil  Belief.  An  in- 
dividual by  being  possessed  of  these  two  qualities,  O  monks,  is 
cast  into  perdition,  as  is  handed  down  by  tradition/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  That  man  that  is  possessed 
Of  the  two  evil  qualities 
Of  evil  character  and  evil  Belief, 
Is  a  wicked  man, 

Who,  after  the  dissolution  of  the  body, 
Shall  go  to  perdition/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§33.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'  An  individual  is  translated2  into  heaven,  O  monks,  by  being 
possessed  of  two  qualities,  as  is  handed  down  by  tradition/ 
'What  two?'  'Upright  character  and  upright  Belief.  An  indi- 

1  See  page  32,  note  2. 

2  nikkhitta-,  lit.  '  cast  into,'  as  in  §  32  above. 


-  §  34  ]  TRANSLATION  47 

vidual  by  being  possessed  of  these  two  qualities,  O  monks,  is 
translated  into  heaven,  as  is  handed  down  by  tradition/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  That  man  that  is  possessed 
Of  the  two  upright  qualities 
Of  upright  character  and  upright  Belief, 
Is  a  virtuous  man,  who, 
After  the  dissolution  of  the  body, 
Shall  go  to  heaven/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§34.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'A  slothful,  froward1  monk  is  unfit  for  Supreme  Enlighten- 
ment, O  monks,  is  unfit  for  Nirvana,  is  unfit  for  the  attainment 
of  the  Supreme  Security2 ;  but  the  monk  that  is  ardent,  O  monks, 
and  not  froward,  is  fit  for  Supreme  Enlightenment,  is  fit  for 
Nirvana,  and  is  fit  for  the  attainment  of  the  Supreme  Security/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  A  monk,  who  is  slothful  and  froward, 
Indolent  and  feeble, 
Who  hath  much  idleness  and  laziness, 
Who  is  shameless  and  disrespectful — 
Such  a  monk  is  unfit 
To  attain  Supreme  Enlightenment. 

He  that  is  thoughtful,  prudent,8  and  reflective, 
Fervent,  not  froward,  and  earnest, 

*anottappa-;  see  Mrs.  Rhys  Davids,  DhS.  p.  20,  and  SBE.  9.  8.  ottappa- 
means  '  fear  of  censure,  dread  of  reproach,  decency  in  outward  behavior.' 

2  See  page  30,  note  i. 

'nipaka-;  the  etymology  of  this  word  is  doubtful;  it  is  perhaps  compar- 
able to  Skt.  pac-,  '  to  cook,'  hence,  '  ripe,  mature,  drinking  in  knowledge, 
receptive/  It  occurs  also  in  §§  45,  47,  93,  37  c. 


48  ITI-VUTTAKA  [  §  34  ~ 

Hath  destroyed  his  Fetters  of  Birth  and  Death; 
He  may  attain  Supreme  Enlightenment  e'en  here  (on 
earth)/ 

Exactly  to  that  effect  was  it  spoken  b%  the  Blessed  One,  so  I 
have  heard. 

§35.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'  People  should  know  me,  O  monks,  as  saying  that  the  life  of 
chastity  (brahma-cariya-)  is  not  lived  for  the  purpose  of  deceiv- 
ing or  prating  to  mankind,  nor  for  the  sake  of  the  advantage 
(anisamsa-)  of  a  reputation  (siloka-)  for  gain  and  one's  own 
affairs1;  but  as  saying  that  this  life  of  chastity  is  lived,  O 
monks,  for  the  purpose  of  Restraint  and  Renunciation 
(pahana-).' 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'The  Blessed  One  hath  pointed  out 
That  a  life  of  chastity  without  traditional  instruction,2 
With  the  goal  of  Restraint  (samvara-)  and 
Renunciation,  is  the  road  that  leadeth3  to  Nirvana. 

This  path  is  attained  by  great-souled  sages; 

All  those  that  enter  upon  it, 

As  the  Blessed  One  hath  pointed  out, 

lsakkara-;  in  my  opinion  this  word  is  not  the  equivalent  of  Skt  satkara-, 
'  hospitality/  as  is  stated  in  Childers,  Pali  Diet.  s.  v.  I  compare  it  with  Skt. 
sva-,  'his,  their'  and  k&ra-,  'business,  affair.'  The  doubling  of  the  k  is 
difficult  to  explain;  an  exact  parallel,  however,  is  found  in  the  compound 
sakkayabhirata,  '  taking  delight  in  their  own  bodies,'  §  93  h.  The  doubling  of 
the  k  may  be  in  compensation  for  the  loss  of  the  v  in  the  preceding  syllable. 
sakkara-  occurs  again  in  §§  36,  80,  81  of  this  work. 

3  anitiham ;  notice  the  hit  against  the  brahmans.  Compare  R.  Morris, 
Notes  and  Queries,  PTS.  1886,  p.  in. 

*gadh-;  this  root  is  cited  by  Panini  and  other  native  grammarians,  and  by 
Whitney,  Roots  of  Skt.  Lang.,  but  the  latter  questions  its  genuineness  as  not 
occurring  in  any  extant  Sanskrit  text.  Its  occurrence  in  Pali  confirms  its 
genuineness  in  Sanskrit.  The  same  root  occurs  again  in  this  work,  in  §  36 
below  and  §  95  i.  In  the  latter  passage  I  have  rendered  '  connection.' 


-  §  37  ]  TRANSLATION  49 

Will  end  their  Misery, 

For  they  carry  out 

The  commands  of  the  Teacher.' 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§  36.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

"People  should  know  me,  O  monks,  as  saying  that  the  life 
of  chastity  is  not  lived  for  the  purpose  of  deceiving  or  prating 
to  mankind,  nor  for  the  sake  of  the  advantage  of  a  reputation 
for  gain  and  one's  own  affairs;  but  as  saying  that  this  life  of 
chastity  is  lived,  O  monks,  for  the  purpose  of  Insight  and 
Thorough  Knowledge/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  The  Blessed  One  hath  pointed  out 
That  a  life  of  chastity  without  traditional  instruction, 
With  the  goal  of  Insight  and  Thorough  Knowledge, 
Is  the  road  which  leadeth  to  Nirvana. 

This  path  is  attained  by  great-souled  sages; 

All  those  that  enter  upon  it, 

As  the  Blessed  One  hath  pointed  out, 

Will  end  their  Misery, 

For  they  carry  out 

The  commands  of  the  Teacher/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§  37.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'A  monk  liveth  with  much  happiness  and  enjoyment  in  this 
visible  world,  O  monks,  by  being  possessed  of  two  things,  and 
he  hath  begun  to  destroy  profoundly1  his  sins/  '  What  are  these 

1  yoniso,  Skt.  yoni-sas;  lit.  'from  the  womb,  fundamentally/  It  glosses 
line  d  of  the  stanza  below.  It  is  used  also  to  gloss  vijjcL-,  'knowledge/  and 
n&na-,  '  understanding/  The  same  word  is  also  used  in  §  16. 

5 


5O  ITI-VUTTAKA  [  §  37 

two  things ? '  'By  being  cautious  in  matters  requiring  caution,1 
and  by  striving  profoundly  for  spiritual  power.2  A  monk  doth 
live  with  much  happiness  and  enjoyment  in  this  visible  world  by 
being  possessed  of  these  two  things,  and  he  hath  begun  to  destroy 
profoundly  his  sins/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  A  wise  man  should  be  cautious 
In  places  requiring  caution. 
A  fervent,  prudent  monk, 
Reflecting  with  wisdom. 

Thus  living  fervent,  reposeful  in  manner, 

Not  vaunting  himself3 

Possessed  of  tranquillity  of  soul  (cetas-), 

He  may  attain  unto  the  destruction  of  Misery/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

[End  of]  first  chapter  [of  second  division] 

Resume  4 

These  two  (about  a)  monk  (§§28,  29)*;  painful 

And    Pleasant    (things)     (§§30,    31);    by    opposite    qualities 

(§§32,  33)5; 
A  fervent  (one)  (§34)6;  and  (two  on)  non-deception  (§§35, 

36); 

1  samvejana-,  Skt.  sam-vij-,  'to  tremble.'  There  is  evidently  a  play  o» 
words  between  this  word  and  samvega-. 

*samvega-;  Bohtlingk  and  Roth  define  this  word  in  Sanskrit  as  'cine 
heftige  Gemutsaufregung,  Heftigkeit,  Gewalt.' 

*  Literally,  '  not  puffed  up.' 

*  In  both  of  these  stanzas  indriya,  '  sense/  not  bhikku,  is  the  important  key 
word. 

B  Indefinite  for  good  and  bad  slla-  and  ditthi-,  '  character  and  Belief.' 
*atapi,  absent  in  all  MSS.  except  S.      The  word  anottapi,  'not  froward/ 
would  be  expected  rather  than  atapi,  as  it  comes  first  in  the  text. 


-  §  38  ]  TRANSLATION  5 1 

By  enjoyment  (§  37)1-;  these  ten.2 

§  38.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'  Two  ideas,3  O  monks,  greatly  concern  the  Consummate  One, 
the  Sanctified  One,  the  Supremely  Enlightened  One:  the  idea  of 
Security  (khema-)  and  the  idea  of  Solitude  (paviveka-) .  For 
the  Consummate  One,  O  monks,  delighteth  in  and  is  delighted  by 
Non-injury.*  This  particular  idea  much  concerneth  the  Con- 
summate One,  delighting  in  and  delighted  by  Non-injury,  viz., 
"  By  this  deportment  I  cause  no  injury  to  animate  or  inanimate 
life."5 

'  The  Consummate  One,  O  monks,  delighteth  in  and  is  delighted 
by  Solitude.  This  particular  idea  much  concerneth  the  Con- 
summate One,  delighting  in  and  delighted  by  Solitude,  viz., 
"  Whatever  is  wicked  hath  been  forsaken." 

'  Therefore  do  ye  live,  O  monks,  delighting  in  and  delighted 
by  Non-injury.  For  those  of  you,  O  monks,  who  live  delighting 
in  and  delighted  by  Non-injury,  this  particular  idea  will  be  of 
great  concern,  viz.,  "  By  this  deportment  we  cause  no  injury  to 
animate  or  inanimate  life."  Therefore  likewise,  O  monks,  do  ye 
live,  delighting  in  and  delighted  by  Solitude.  For  those  of  you, 
O  monks,  who  live  delighting  in  and  delighted  by  Solitude,  this 
particular  idea  is  of  great  concern,  viz.,  "  Whatsoever  is  wicked 
hath  been  forsaken."' 

1  The  important  word  of  the  section  is  not  this,  but  samvejariiyesu  thanesu, 
'  in  matters  requiring  caution.'     somanassa, '  enjoyment/  is  put  in  the  instr.  case 
metri  gratia. 

2  The  resume  of  these  ten  sections  (28-37)  is  given  again  after  §  49  below, 
with,  however,  considerable  variations. 

3  vitakka- ;  Mrs.  Rhys  Davids  DhS.  §§7,   160,   166,  263,  283,  441   a,  461, 
renders   '  conception.'     As   I   translate   citta-   by   '  thought,'    I    prefer   here   to 
render  '  idea.' 

4  abyabajjha- ;   cf.   Skt.  root   badh-t  'to   injure.'     In   Skt.  the  root  is  not 
compounded  with  the  preps,  here  in  the  Pali  word,  namely,  a,  vi,  a.     We  find 
here  apparently  the  Ahimsa  doctrine  which  is  especially  characteristic  of  the 
Jain  religion. 

5  tasam  va  thavaram  va;  lit.  'moving  and  stationary.' 


52  ITI-VUTTAKA  [  §  38  - 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  Two  ideas  greatly  concern  the  Consummate  One, 
Buddha,  he  that  endureth  the  unendurable. 
The  first  (of  these)  is  called  Security, 
The  second  is  called  Seclusion  (viveka-). 

That  great  Sage  who  hath  dispelled  darkness,  who  hath 

crossed  the  Flood, 

Who  is  self -subdued,  and  freed  from  the  Taints,1 
He  hath  gained  the  highest  Gain. 
That  man,  wholly  emancipated 

By  destruction  of  Thirst,  I  declare 

(To  be)  a  saint  that  hath  put  on  his  final  body, 

That  hath  abandoned  Pride 

And  passed  beyond  Old  Age. 

Even  as  one  standing  on  a  mountain  top 

May  see  rocks  and  mankind  on  every  side, 

Just  so  the  well-known  Sumedha, 

Having  ascended  the  Highest  Dharma,  like  a  palace  (roof), 

Casting  his  glance  on  every  side,  looketh  down  with  grief 

departed, 
On  mankind  immersed  in  grief,  and  overcome  by  Birth  and 

Old  Age/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§  39.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'The  Consummate  One,  the  Sanctified  One,  the  Supremely 
Enlightened  One,  O  monks,  hath  given2  these  two  command- 
ments, the  one  higher  than  the  other.'3  'What  two?'  '"Let 

1  See  page  65,  note  2. 

2  Literally  *  Of  the  Sanctified  One,  etc.,  there  are  these  two  commandments.' 
*pariyd,ya-;  the  same  use  of  the  instr.  case  of  this  word  occurs  in  Skt. 


—  §4°]  TRANSLATION  53 

Sin  (papa-)  be  beheld  from  the  standpoint  of  its  sinfulness"; 
this  is  the  first  commandment.  "And  when  ye  have  thus  beheld 
Sin,  be  ye  disgusted  at  it,  loathe  it,  and  become  freed  from  it." 
These,  O  monks,  are  the  two  commandments,  the  one  higher  than 
the  other,  as  given  by  the  Consummate  One,  the  Sanctified  One, 
the  Supremely  Enlightened  One/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'Behold  the  Word  (vacana-)  and  the  manner  (of  its  pres- 
entation), 

The  two  recognized  commandments 
Of  the  Consummate  One,  the  Buddha, 
Compassionate  to  all  creatures. 

Look  on  Sin  and  loathe  it; 
With  minds  loathing  it, 
Then  will  ye  make 
An  end  of  Misery/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§40.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

*  Ignorance  (avijja-),  O  monks,  goeth  before  the  performance 
of  wicked  deeds  (dhamma-)  (lit.  things)  ;  in  its  train1  follow 
Shamelessness  and  Hardness  of  Heart.2  Knowledge,  O  monks, 
goeth  before  the  performance  of  good  deeds,  and  in  the  train 
(of  these)  follow  Shame  and  Fear  of  Sinning/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  Whatsoever  misfortunes  there  are 
Here  in  this  world  or  in  the  next, 
They  all  have  their  root  in  Ignorance 
And  in  the  accumulation  of  Longing  (iccha-)  and  Desire. 

1  anvad-eva ;  for  euphonic  d,  cf.  sammadanna-,  in  §  i  c. 

2  anottappa-;  the  opposite  ottappa-  in  §  42  is  rendered  *  fear  of  sinning,'  *.  e. 
sensitiveness  of  conscience. 


54  ITI-VUTTAKA  [  §  40  - 

And  inasmuch  as  he  hath  evil  Longing, 
And  is  shameless  and  regardless, 
For  that  reason  he  breedeth  Sin, 
And  he  goeth  to  punishment  thereby. 

Therefore  by  becoming  emancipated  from 
Yearning  (chanda-)  and  Desire  and  Ignorance, 
And  by  acquiring  knowledge, 
A  monk  may  abandon  all  misfortunes/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

First  portion  for  recital 

§41.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'  Greatly  deficient,  O  monks,  are  those  creatures  who  are  defi- 
cient in  holy  wisdom :  they  dwell  in  Misery  in  this  visible  world, 
(in  Misery)  with  its  obstacles,  with  its  impending  pain,  with  its 
anguish;  and  after  death  and  the  dissolution  of  the  body,  mis- 
fortune awaiteth  them.  But  those  are  not  deficient,  O  monks, 
who  are  not  deficient  in  holy  wisdom,  dwell  in  happiness 
in  the  visible  world,  without  obstacles,  without  impending  pain, 
without  anguish ;  and  after  death  and  the  dissolution  of  the  body, 
felicity  awaiteth  them/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  It  is  through  lack  of  wisdom 
One  thinketh  that  This1  is  true, 
As  he  looketh  on  this  world 
Immersed  in  Name  and  Form. 

For  in  the  world  that  is  the  best  wisdom 
Which  leadeth  to  Discrimination, 
And  which  rightly  comprehendeth 
The  destruction  of  Birth  and  Existence. 

1  idam,  '  das  Weltall.'  The  same  use  of  the  word  is  found  in  Skt. ;  see  ref. 
in  BohtHngk  and  Roth,  s.  v. 


-§42]  TRANSLATION  55 

Both  gods  and  men  are  envious  of  those 
Who  are  supremely  enlightened, 
Heedful,  having  wisdom,  and  who 
Have  put  on  their  final  body.' 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§42.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

*  These  two  laws,  O  monks,  do  protect  the  world/  '  What 
two?'  'Shame  and  Fear  of  Sinning.  If  these  two  laws  did 
not  protect  the  world,  ye  would  not  make  distinction  between 
mothers  or  aunts,  or  aunts-in-law,  or  the  wives  of  preceptors 
(acariya-),  or  the  wives  of  teachers1;  the  world  would  go2  to 
confusion;  for  example,  goats  with  sheep,  cocks  with  sows  (!),8 
dogs  with  jackals.  And  inasmuch,  indeed,  as  these  two  pure  laws 
do  protect  the  world,  O  monks,  for  that  reason  there  is  distinc- 
tion between  mothers,  aunts,  aunts-in-law,  wives  of  preceptors, 
and  wives  of  teachers/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  In  whomsoever  Shame  and  Fear  of  Sinning 
Are  found  at  all  times, 
These  persons,  radically  pure,  have  passed  beyond  (i.  e.  the 

Flood), 
And  go  no  more  to  Birth  and  Death. 

And  further,  in  whomsoe'er  Shame  and  Fear  of  Sinning 
Are  always  duly  present, 

These  goodly  people,  flourishing  (virulha-)  in  the  life 
Of  chastity,  have  destroyed  re-existence/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

1  garu- ;  why  have  not  mothers-in-law  been  included  ? 

2  agamissa ;    an    example    of    the   rare    conditional    mood.      See    Whitney, 
Sanskrit  Grammar,  §  940. 

«  kukkutas&kara-. 


56  ITI-VUTTAKA  [§43~ 

§43.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'  There  is,  O  monks,  something  not  born,  non-existent,  not  made, 
not  compounded.  If  there  were  not  this  something  not  born, 
non-existent,  not  made,  not  compounded,  there  would  not  be 
known  here  deliverance  from  what  is  born,  existent,  made,  and 
compounded.  Since,  indeed,  O  monks,  there  is  something  not 
born,  non-existent,  not  made,  and  not  compounded,  therefore 
there  is  known  deliverance  from  what  is  born,  existent,  made,  and 
compounded/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  It  is  not  possible  to  delight  in  That1  which  is  born, 
Which  has   existence,   is  produced,  is  made,  is  com- 
pounded, unstable, 
Subject  to  Old  Age  and  Death, 
A  nest  of  diseases,  fragile,2 
And  owing  its  operative  cause 
To  the  current  of  subsistence.3 

The  destruction  of  This  is  a  state  that  is  tranquil, 

That  hath  passed  beyond  conjecture, 

That  is  not  born  and  not  produced, 

That  is  griefless  and  passionless — 

The  annihilation  of  the  conditions  of  Misery, 

A  happy  cessation  of  Doubt/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§44.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

1  tad ;  used  after  the  manner  of  idam  rupam,  Dhp.  §  148,  representing  the 
human  body,  characterized  as  roga-mla-,   '  a  nest  of  diseases.'      This   latter 
attribute  also  appears  in  the  Dhammapada,  §  148. 

2  pabhahgunam,    Skt.   prabhangana,    *  zerbrechlich ' ;    for   the    na   suffix,    cf . 
Whitney,  Skt.  Gram.  1223  g.     Fausboll  has  '  fragilis.' 

8  ahara-netti- ;  cf.  Skt.  ahara,  'subsistence,'  and  netrl-,  'a  river.'  Com- 
pare nettichinna-,  §  94  b. 


-  §  44  ]  TRANSLATION  57 

'There  are,  O  monks,  these  two  Elements1  of  Nirvana/ 
'What  two?'  'The  Nirvana  element  of  having  the  Substrata 
(upadi-)  still  remaining,  and  the  Nirvana  element  of  having  the 
Substrata  no  longer  remaining.2 

'  What,  O  monks,  is  the  Nirvana  Element  which  hath  aol  the 
Substrata  remaining?  A  monk  becometh  sanctified  here  (in 
this  world),  if  he,  while  living,  hath  destroyed  his  Taints — if 
he  hath  done  that  which  ought  to  be  done,  if  he  hath  laid  aside 
his  burdens,  if  he  hath  attained  good  welfare,  if  he  hath  de- 
stroyed the  Fetters  of  Existence,  if  he  is  emancipated  by  Per- 
fect Knowledge.  He  hath  five  moral  qualities,  iris.,  his  mind 
is  unimpeded,  he  experienceth3  what  is  pleasant  and  unpleasant, 
and  he  cometh  to  know  happiness  and  misery.  His  destruction 
of  Passion,  of  Anger,  of  Ignorance,  is  called  the  Nirvana  Ele- 
ment of  having  the  Substrata  remaining. 

'  What,  O  monks,  is  the  Nirvana  Element  which  doth  not 
have  the  Substrata  remaining?  A  monk  becometh  sanctified 
here  (in  this  world),  if,  while  living,  he  hath  done  that  which 
ought  to  be  done,  if  he  hath  laid  aside  his  burdens,  if  he  hath 
attained  good  welfare,  if  he  hath  destroyed  the  Fetters  of  Ex- 
istence, if  he  is  emancipated  by  Perfect  Knowledge.  All  his 
feelings,4  O  monks,  if  not  rejoiced  in  here  (in  this  world)  will 
become  cold5 — This,  O  monks,  is  called  the  Nirvana  Element 
of  not  having  the  Substrata  remaining.  These,  O  monks,  are  the 
two  Nirvana  Elements/ 

1dhatu-;  for  its  usage  cf.  Mrs.  Rhys  Davids,  DhS.  §§455,  648,  703,  1333. 

2  This  mention  of  the  partial,  as  well  as  the  total  separation  from  things 
earthly,  as  an  element,  or  condition,  of  Nirvana,  seems  to  lend  strong  con- 
firmation   to    the   view    of   the    doctrine    of    Nirvana    advanced    by    Childers, 
Pali   Diet.,   s.   v.     Compare    my    note   on    §  27.     According   to    Kern,    Indian 
Buddhism,  p.  50,  note  2,  this  passage  contradicts  absolutely  lines  e  and  f  of 
the  first  stanza  below   of  this   section.     He   says   that  this  particular  prose- 
passage  is  wrong,  but  that  lines  e  and  f  below  have  the  correct  definition. 

3  paccanubhoti,  Skt.  praty-anu-bhu-,  *  to  suffer,  bear,  undergo.' 

*  vedayitani,  a  ppl.  used  in  place  of  the  more  common  noun,  vedita-. 

5  slta-,  Skt.  sita-,  '  cold.'  For  the  change  of  final  a  to  I  before  bhu-,  cf. 
Whitney,  Skt.  Gram.,  §§  1092,  1093,  and  Franke,  Pali  und  Sanskrit,  p.  103,  note 
72.  For  similar  formations  in  the  Avesta,  see  Bartholomae,  Altiranisches  Wor- 
terbuch,  s.  v.  saoci-bhu-  and  varaOa-bhft-. 


58  ITI-VUTTAKA  [§44~ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  These  two  Nirvana  elements  have  been  made  known  by  Such 

a  One  (tadina) 

As  hath  Spiritual  Insight, — the  one  Element,  verily,  hath 
A  visible  condition  here,  with  Substrata  (still)  remaining, 
(Although)  the  current  of  Existence  is  destroyed; 
But  (the  other  Element)  having  the  Substrata  no  (longer) 

remaining, 
Is  future,  in  which  state  all  creatures  are  wholly  annihilated. 

Those  who,  by  having  known  this  state  which  is  uncom- 

pounded, 
Are  emancipated  in  (their)  thoughts,  and  those  who  have 

destroyed 
The  current  of  Existence1 — these  persons  have  attained  the 

quintessence  of  the  Law, 
And  delight  in  Destruction.     (Such  as)  they  have  abandoned 

all  Existences/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§45.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'Live,  O  monks,  delighting  in  and  delighted  by  the  Recluse 
Life  (patisallana-) ,  examining  into  that-which-concerneth-the- 
inner-self,2  which  hath  tranquillity  of  thought,  not  rejecting 
Meditation,8  endowed  with  Discernment,*  and  exalting5 

1  Compare  the  note  on  ahara-netti  in  the  preceding  section. 

2  ajjhattam,  phonetically  equivalent  to  Skt.  adhy-atman-.     Mrs.  Rhys  Davids 
renders  '  that  which  is  self -evolved,'  but  expresses  uncertainty  as  to  the  mean- 
ing; see  DhS.t  intro.,  p.  Ixxi,  and  §§  161,  673,  742-4,  1044.     Tne  word  is  often 
contrasted  with  bahiram  or  bahiddha-,  '  external,  objective.' 

*jhana-;  for  a  full  and  excellent  discussion  of  this  important  word,  see 
Mrs.  Rhys  Davids,  DhS.  §§  160,  165,  167,  170-5,  1098,  1281-7,  and  pp.  361-3. 

*vipassana-;  cf.  Skt.  vi-darsana-,  and  see  Rhys  Davids,  Questions  of  King 
Milinda,  SEE.  35,  p.  25. 

*bruhet&-;  I  take  this  word  to  be  a  caus.  ppl.,  corresponding  to  Skt.  root 
brnh-,  '  to  roar,  to  grow,  increase ' ;  caus.  '  to  nourish,  to  elevate.'  At  best 
the  rendering  is  unsatisfactory. 


-  §  46  ]  TRANSLATION  59 

in  empty  organs  of  sense.1  Those  who  live  delighting  in  and 
delighted  by  the  Recluse  Life,  examining  into  that- which-concerns- 
the- inner-self,  which  has  tranquillity  of  thought,  not  rejecting 
Meditation,  endowed  with  Discernment,  and  exalting  in  empty 
organs  of  sense — they  are  to  expect  one  of  two  rewards,  either 
Knowledge  in  the  visible  world,  or,  if  they  have  the  Substrata 
remaining,  the  (state  of)  Not-returning  (anagamita-)  (i.  e.  to 
this  existence)/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'Those  who  are  good-minded,  prudent, 
Reflecting,  and  contemplative, 
Who  rightly  discern  the  Law, 
Nor  look  upon  Lusts — 

Those  good  persons,  taking  delight 

In  zeal  (appamada-),  seeing  danger 

In  pleasure  (pamdda-),  are  not  predestined  (abhabba-) 

To  decrease  (parihana-),  e'en  in  the  presence  of  Nirvana/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§46.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'  Live,  O  monks,  having  the  advantage2  of  learning,  with 
quintessence  (sara-)  of  Emancipation  (vimutti-),  under  good 
influence.  Those  who  live  delighting  in  and  delighted  by  the 
advantage  of  learning,  having  higher  wisdom,  with  quintessence 

1  All  MSS.  read  sunnagaranam,  lit.  '  of  empty  houses,'  except  C,  which  has 
sunnakaranam,  lit.  '  of  empty  sense-organs.'  The  former  reading  seems  to  me 
to  be  quite  unsatisfactory,  unless  we  are  to  twist  its  meaning  by  assigning  to 
it  a  metaphorical  sense.  I  therefore  follow  the  reading  of  C,  sunnakaranam, 
and  compare  Skt.  karana-,  *  sense-organ.'  This  latter  meaning  can  be  brought 
into  connection  with  kamesu,  '  lusts/  in  line  d  below.  For  abl.  use  of  the  gen. 
cf.  Speyer,  Sanskrit  Syntax,  §  125. 

*anisamsct-;  this  I  analyze  as  equivalent  to  Skt.  *a-ni-$ams-.  This  form 
is  not  cited  in  Bohtlingk  and  Roth  or  in  Bohtlingk,  but  is  found  in  Sinhalese, 
with  the  meaning  '  gain,  reward,  profit.' 


6O  ITI-VUTTAKA  [§  46- 

of  Emancipation,  under  good  influence — they  are  to  expect  one 
of  two  rewards,  either  knowledge  in  the  visible  world,  or,  if  one 
have  the  Substrata  remaining,  the  (state  of)  Not-returning.' 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  One  who  is  a  novitiate-monk  who  hath  not  forsaken  the 

Law, 

Who  hath  highest  wisdom,  and  hath  seen  the  end  of  the  de- 
struction of  Birth — 

That  one,  verily,  I  proclaim  to  be  a  saint  who  hath  put  on 
His  final  body,  and  who  hath  abandoned  Pride,  and  passed 
beyond  Old  Age. 

Therefore,  being  always  delighted  by  Contemplation,  self- 

controlled,  and  fervent, 
Seeing  the  end  of  the  destruction  of  Birth, 
(Ye  have),  O  monks,  o'ercome  Death  with  his  army, 
And  ye  are  escaped  from  Birth  and  Death/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§47.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'  A  monk  should  live,  O  monks,  watchful,  thoughtful,  mindful, 
self -composed,  cheerful  (pamudita-) ,  both  serene1  under  those 
circumstances  (tattha),  and  seeing  the  time2  for  good  laws.3 

1  vippasanna-,  Skt.  *vi-pra-sad-.      In  Skt.  only  pra-sad-  is  found,  meaning 
'to  calm,  soothe,  appease,  propitiate.'      The  double  prefix  occurs  in  Sinhalese, 
the  verb  having  the  meaning  '  to  please,  delight,  gratify.' 

2  kala-vipassi- ;  the  second  term  of  this  compound  is  apparently  used   in 
the  sense  of  the  simple  form  passati,  '  to  see,'  and  not  in  the  sense  of  '  to 
introspect '   as  in   §  45,  4.     Observe  that  vipassi-  is  here  used  to   gloss  pari- 
vimamsamano  in  verse  g  below.     The  latter  verb  is  used  in  the  comm.  on  the 
Dhp.  verse  379,  to  gloss  patimaseti,  '  to  explore,  to  search.' 

8  Note  the  use  of  a  plur.  loc.  to  gloss  the  sing.  ace.  dhammam  of  verse 
g  below.  The  adj.  kusalesu,  '  good,'  is  used,  we  note,  to  gloss  samma  of 
verse  g,  which  word,  however,  is  used  adverbially,  since  it  modifies  not 
dhammam,  but  the  ppl.  parivimamsamano.  Note  also  the  fact  that  line  g, 


-  §  48  ]  TRANSLATION  6 1 

A  monk  that  liveth  watchful,  thoughtful,  mindful,  self-composed, 
O  monks,  cheerful,  serene  under  those  circumstances,  seeing  the 
time  for  good  laws — he  is  to  expect  one  of  two  rewards,  either 
knowledge  in  the  visible  world,  or,  if  he  have  the  Substrata 
remaining,  the  (state  of)  Non-returning/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'Hearken  unto  this,  ye  watchful; 
Whosoever  of  you  be  asleep,  let  him  awake. 
Watchfulness  is  better  than  sleep ; 
The  watchful  one  hath  naught  to  fear. 

And  he  that  is  watchful,  heedful,  mindful, 
Self-composed,  cheerful,  and  serene, 
He  rightly  searcheth  the  Law,  at  the  proper  time1 ; 
Being  concentrated2  he  may  overcome  darkness. 

Therefore,  in  sooth,  ye  shall  put  darkness  to  flight. 
(For)  the  fervent,  prudent,  contemplative  monk, 
Having  cut  the  Fetters  of  Birth  and  Old  Age, 
May  attain  even  here  (in  this  world)   Supreme  Enlighten- 
ment/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§48.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'There  are,  O  monks,  these  two  (kinds  of)  men  who  suffer 
in  the  realm  of  punishment3  and  in  perdition,  because  they  have 

kalena  so  samma  dhammam  parivitnamsamano,  has  fifteen  syllables,  although 
it  occurs  in  a  Jagati  stanza,  consisting  of  verses  of  twelve  syllables  each. 
These  facts  seem  to  me  to  prove  that  the  verse  is  corrupt,  and  that  it  was  not 
understood  by  the  commentator. 

1  kalena  (instr.  case).  This  case  in  Skt.  usually  indicates  'in  the  course 
of  time,  during  a  long  time,  after  a  long  time.' 

a  ekodibhuto ;  for  a  valuable  discussion  of  this  rare  word,  see  Morris, 
Notes  and  Queries,  JPTS.  1885,  p.  32  ff.,  and  cf.  Mrs.  Rhys  Davids,  DhS.  §  161. 

*apaya-;  see  Warren,  Buddhism,  p.  289-291. 


62  ITI-VUTTAKA  [  §  48  - 

not  forsaken  this  (sin).'  *  What  two  (kinds  of  men)?'  'The 
religious  student,1  who,  after  taking  his  vows,  does  not  preserve 
his  state  of  chastity,  and  (secondly)  that  one  who,  by  his  baseless 
breaking  of  his  religious  vows  (of  chastity),  causeth  the  fall 
of  one  that  is  performing  his  religious  vow  with  virtue  and 
purity  (lit.  his  pure  and  virtuous  vow)/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following: 

'  He  that  speaketh  falsehood  goeth  to  perdition, 
And  he  that,  after  having  done,  saith  "  I  have  not  done  " — 
These  two  are  equal  after  death, 
(For)  in  the  other  world  they  become  men  with  evil  deeds. 

Many  whose  shoulders  are  covered 
With  the  yellow  gown,  are  ill-conditioned 
And  unrestrained;  such  evil-doers 
By  their  evil  deeds  go  to  perdition. 

Better  would  it  be  to  swallow  a  heated  iron  ball, 
Like  flaring  fire,  than  that  a  bad, 
Unrestrained  fellow  should  live 
On  the  charity  of  the  land/2 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§49.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'  As  to  gods  and  men,  O  monks,  circumscribed3  by  two  varie- 
ties of  Belief,4  some  cleave  to  and  some  pass  beyond5  (Exist- 
ence), and  the  wise  behold  (or,  those  with  eyes  see)/  'How 

1  brahmacart,  '  one  who  has  taken  vows,'  especially  vows  of  Chastity. 
a  Same  as  §  91  e-h,  and  Dhp.  §  308. 

•  pariyutthita-,  Skt.  *pary-ud-sthita-.    Childers  translates  '  arisen,  possessed/ 
This  comp.  does  not  appear  in  Skt.     Bohtlingk  and  Roth  translate  pari-sthd- 
as  '  umstehen,  hindern.' 

'ditthi-,  Skt.  drsti-,  lit.  'sight,  speculation.'  Mrs.  Rhys  Davids,  DhS., 
§§  257,  258,  293,  325,  342,  says  "heresy"  is  a  wrong  translation  of  this  word, 
because  there  is  '  sound  or  good  ditthi-,  as  well  as  the  contrary.' 

*  atidhavanti ;  a  Vedic  word,  RV.  9,  3,  2,  and  AV.  5,  8,  4.     Bohtlingk  and 
Roth  translate  '  hinrinnen  fiber,  voriiberlaufen.' 


-  §  49  ]  TRANSLATION  63 

is  it  that  some  cleave  ? '  '  As  to  Gods  and  men, — O  monks,  de- 
lighting in  and  delighted  by  Existence  (bhava-),  and  overjoyed 
thereby — their  mind,  when  the  law  for  the  destruction  of  Exist- 
ence is  pointed  out,  doth  neither  spring  forward,  nor  is  it  placid, 
neither  is  it  settled,  nor  is  it  subject  to  propensity.  Thus,  verily, 
some  cleave  (to  Existence). 

* "  How  is  it  that  some  pass  beyond  ? "  Some,  feeling  re- 
proach,1 shame,  and  loathing  for  Existence,  take  delight  in  Ces- 
sation of  Existence  (vibhava-).  Since  this  substance  (attha-), 
Sir,2  is  destroyed  and  perisheth  after  the  dissolution  of  the 
body  after  death,  and  doth  not  exist  after  death,  with  the  idea 
that  this  (truth)  is  good,  excellent,  and  seemly,  certain  (men) 
pass  beyond. 

'"How  is  it  that  those  with  eyes  see?"  A  monk  here  seeth 
what  is  (bhutam)  from  what  hath  been  (bhutato),  and  from  this 
he  hath  attained  to  disgust  and  aversion  for  Existence,  and  re- 
pression of  Existence.  Thus  it  is,  O  monks,  that  those  that 
have  eyes  see/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  Those  having  seen  what  is  from  what  hath  been, 
And  the  means  of  passing  beyond  Existence — 
They,  in  very  truth  are  emancipated 
From  the  ruin  caused  by  Thirst  for  Existence. 

And  if  one  have  exact  knowledge  of  Being, 
And  have  quenched  the  Thirst  for  Existence  and  Non- 
existence 

This  monk  through  Cessation  of  Existence 
Attaineth  not  Rebirth/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

End  of  the  second  division3 

1  attiyamcina-,  denom.  of  rti-t  '  censure.' 

3  Why  the  sing,  bho,  instead  of  the  common  bhikkhavet 

8  Omitted  by  S. 


64  ITI-VUTTAKA  [  §  49  ~ 

Resume  5 

Two  concerning  the  "senses"  (§§28,  29) ;  two  on  "painful" 

(things)   (§§30,  31); 
The  next  two  on  Conduct  (§§  32,  33)  ; 
(A)  froward  (monk)   (§34)*;  and  two  on  Deception  (§§35, 

36) 2; 

By  cautious  (§37)8;  these  ten. 

Ideas  (§  38)  ;  commandments  (§  39)  ;  knowledge  (§  40) ; 

Wisdom  (§41)  ;  by  the  Law  (§42)  ;  (these)  five4; 

The  Unborn   (§43);  Element   (§44)5;   (Sol-)itude   (§45)6; 

Learning  (§46)  ;  and  by  Watchfulness  (§47)*; 

Realm  of  punishment  (§48)  ;  and  by  Belief  (§49).8 

These  twenty-two  are  revealed. 

FIRST  CHAPTER  OF  THE  THIRD  DIVISION  OF  THE  ITI-VUTTAKA9 

§50.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'  There  are,  O  monks,  these  three  sources  of  Impropriety 
(akusala-):  'What  three?'  'Desire,  Hate  and  Delusion,  O 
monks,  are  sources  of  Impropriety;  these,  verily,  O  monks,  are 
the  three  sources  of  Impropriety. 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  Desire,  Hate,  and  Delusion, 
Sprung  from  the  mind, 

1  We  might  rather  expect  the  first  word  of  the  stanza,  anBtapi,  to  be  chosen. 

8  The  previous  resume  (see  p.  50)  has  '  non-deception '  in  this  place. 

'Note  the  sing,  instead  of  the  plur.,  the  omission  of  the  substantive,  and 
the  instr.  case  metri  gratia. 

4 This  word  is  a  'filler,'  or  device  to  give  the  line  the  requisite  number 
of  syllables. 

6  Notice  the  stem  form  dhatu-,  instead  of  the  nom.  case. 

•The  first  four  letters  of  the  text  word,  patisalldnam,  'Solitude/  are 
omitted. 

7  Instr.  case,  metri  gratia. 

*  Instr.  case,  metri  gratia. 

*  This  heading  is  inserted  by  S. 


-  §  51  ]  TRANSLATION  65 

Destroy  the  man  of  wicked  thoughts, 
Like  a  bamboo-tree1  with  its  fruit/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§51.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

1  There  are  these  three  Elements  (dhatu-),  O  monks/  'What 
three?'  'The  Element  of  Form  (rupa-),  the  Element  of  the 
Absence  of  Form  (arupa-),  and  the  Element  of  Cessation 
(nirodha-)  ;  these  verily,  O  monks,  are  the  three  Elements/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'Those  who,  through  the  comprehension  of  the  Element  of 

Form, 

Are  not  stablished  in  formless  things, 
(And)  who  are  emancipated  through  Cessation — 
These  persons  have  abandoned  death. 

He  that  hath  attained  with  his  body 

The  immortal  Element  of  getting-rid-of-the-Substrata  (niru- 

padhi-) 

And  who,  free  from  Taint,2 

Hath  experienced  the  getting-rid-of-the-Substrata — 
He,  a  Perfectly  Enlightened  One,  pointeth  out  the  Path 
Which  is  without  grief  and  free  from  Passion/ 

1  tacasara-,  Skt.  tvacsara-,  lit.  '  best  of  barks/ 

8  anasava-,  Skt.  ana-,  neg.  prefix,  and  asrava-,  from  root  srQ-.  Monier 
Williams,  Skt.  Diet.,  s.  v.,  says  '  the  Jainas  use  the  word  to  denote  the  action 
of  the  senses  which  impels  the  soul  toward  external  objects.'  It  means  ap- 
parently both  the  impulse  and  the  resultant  contamination.  Childers  gives  a 
four-fold  category  of  asavas,  or  'taints,'  viz.,  Lust,  kama-;  Existence,  bhava-; 
Belief,  ditthi-;  Ignorance,  avijja-. 

For  a  discussion  of  the  word,  see  Mrs.  Rhys  Davids,  DhS.  §  1096,  and 
Rhys  Davids,  Dial,  of  Buddha,  p.  92.  The  word  has  been  variously  rendered, 

*  Deadly  Floods,'  '  Intoxicants,'  '  Illusion  (Wahn),'  and  '  Defilement  (souillure).' 
The  rendering  '  Taint '  or  '  Contamination/  will  perhaps  best  convey  the  mean- 
ing.    Compare  other  occurrences  of  the  word  in  §§  38,  44,  56,  57,  59,  66,  67,  73, 
96,  102,  of  this  work.    For  a  recurrence  of  these  two  stanzas  see  §  73. 

6 


66  ITI-VUTTAKA  [  §  52  ~ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§52.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'There  are,  O  monks,  these  three  feelings  (vedana-}.'  'What 
three?'  'Pleasant  feelings,  painful  feelings,  and  feelings  which 
are  neither  pleasant  nor  painful.  These  verily,  O  monks,  are  the 
three  feelings/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  The  self -composed,  mindful, 
And  thoughtful  disciple  of  Buddha, 
Comprehendeth  the  feelings, 
And  the  cause  of  the  feelings, 

And  comprehendeth  where  they  cease, 
And  the  Path  that  leadeth  to  destruction  (khaya-gamina-) . 
By  the  destruction  of  (his)  feelings, 
This  monk  hath  extinguished  Hunger,1  and  hath  attained 
Nirvana/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§53.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'  There  are  these  three  Feelings,  O  monks/  '  What  three  ? ' 
'  Pleasant  feelings,  painful  feelings,  and  feelings  which  are  neither 
pleasant  nor  painful.  A  pleasant  feeling,  O  monks,  is  to  be 
recognized  from  (its)  pain,  a  painful  feeling  from  (its)  pang 
(sallato),  (while)  a  feeling  which  is  neither  pleasant  nor  pain- 
ful is  to  be  recognized  from  (its)  not  lasting. 

'  Since  indeed,  O  monks,  a  pleasant  feeling  experienced  by  a 
monk  becometh  recognized  from  its  pain,  and  a  painful  feeling 
becometh  recognized  from  its  pang,  (and)  a  feeling  which  is 

*nicchd,ta-;  the  comm.  as  cited  by  Windisch,  glosses  this  word  by  nittanha-, 
'  absence  of  Thirst.'  It  is  probably  from  the  rare  Skt.  root  psS-,  '  to  hunger/ 
with  the  privative  prefix  nir-,  or  nis-.  The  last  four  lines  are  identical  with 
the  third  stanza  of  §  73. 


-  §  54  ]  TRANSLATION  6/ 

neither  pleasant  nor  painful  becometh  recognized  from  (its)  not 
lasting — that  monk  is  called  noble,  O  monks,  and  correct  in  his 
views,  one  that  hath  eradicated  Thirst,  and  one  that  causeth  the 
removal1  of  the  Fetters;  for  his  comprehension  of  rightful  pur- 
poses he  hath  made  an  end  of  Misery/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'Whatsoever  monk  hath  recognized  pleasure 
From  (its)  pain,  and  pain  from  (its)  pang, 
And  hath  recognized  from  (its)  not  lasting,  the  presence 
Of  the  (state)  which  is  neither  pleasant  nor  painful, 

This  monk  verily  hath  proper  vision  (sanimadasa-) 
Inasmuch  as  he  is  emancipated  here  (in  this  world)  ; 
If  he  be  good  and  hath  attained  Insight, 
He  is  a  sage  (muni-)  that  hath  escaped  the  yoke  (of  earthly 
existence) / 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§54.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

' There  are  these  three  Cravings  (esana-),  O  monks/  'What 
three?"  'The  Craving  for  Lust,  the  Craving  for  Existence,  and 
the  Craving  for  a  life  of  chastity  (brahmaccvriya-) .2  These 
verily,  O  monks,  are  the  three  Cravings/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  The  self-composed,  mindful, 
And  thoughtful  disciple  of  Buddha, 
Comprehendeth  the  Cravings, 
And  the  cause  of  the  Cravings, 

*vivattayi;  a  caus.  formation  from  root  vrt-;  lit.  'turning  apart,  aside,' 
hence  the  idea  of  '  breaking.' 

2  This  curious  passage  apparently  is  to  be  taken  as  showing  that  all  sorts 
of  ties,  or  clinging  to  earthly  matters,  whether  good  or  bad,  are  wrong,  and 
as  proving  that  complete  detachment  from  the  world  is  the  Buddhist  goal. 


68  ITI-VUTTAKA  [  §  54  ~ 

And  comprehended!  where  they  cease, 
And  the  Path  that  leadeth  to  their  destruction. 
By  the  destruction  of  (his)  Cravings, 
This  monk  hath  extinguished  Hunger,  and  hath  attained 
Nirvana/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§55.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'There  are  these  three  Cravings,  O  monks/  'What  three?' 
'  The  Craving  for  Lust,  the  Craving  for  Existence,  and  the  Crav- 
ing for  a  life  of  chastity.  These  verily,  O  monks,  are  the  three 
Cravings/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  The  ascertainment  of  the  truth  that  there  is  a  Craving  for 

Lust, 
A  Craving  for  Existence,  and  a  craving  for  the  life  of 

chastity — 

(The  ascertainment  of  this  truth,  I  say)   cometh 
From  a  mass  (samussaya-)  of  Subjects  of  Belief.1 

In  the  case  of  him  that  hath  desisted  from  all  Passion, 
Who  is  released  from  the  destruction 
Caused  by  Thirst,  the  cravings  are  gotten  rid  of, 
And  the  subjects  of  belief  are  removed. 
By  the  destruction  of  (his)  cravings 
A  monk  becometh  devoid  of  hope  (nirasa-)  and  leaveth  off 
inquiry/2 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

1  ditthi-tthdna-,  Skt.  drsti-sthSna-,  compounded  with  the  following  samus- 
saya-. 

2  The  first  of  the  above  stanzas  shows  how  the  deduction  is  gained  from  a 
mass  of  speculation,  while  the  second  stanza  shows  that  when  one  has  gained 
this  knowledge,  he  rises  by  its  aid,  and  no  longer  has  any  need  of  speculation. 


-  §  57  ]  TRANSLATION  69 

§56.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'There  are  these  three  Taints,1  O  monks.'  'What  three?' 
'The  Taint  of  Lust,  the  Taint  of  Existence,  and  the  Taint  of 
Ignorance.  These  verily,  O  monks,  are  the  three  Taints.' 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  The  self -composed,  mindful, 
And  thoughtful  disciple  of  Buddha, 
Comprehendeth  the  Taints, 
And  the  cause  of  the  Taints, 

And  comprehendeth  where  they  cease, 

And  the  Path  that  leadeth  to  their  destruction. 

By  the  destruction  of  (his)  Taints,  he 

Hath  extinguished  Hunger,  and  hath  attained  Nirvana.' 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§57.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'There  are  these  three  Taints,  O  monks.'  'What  three?' 
'The  Taint  of  Lust,  the  Taint  of  Existence,  and  the  Taint  of 
Ignorance.  These  verily,  O  monks,  are  the  three  Taints.'1 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  He  that  hath  destroyed  the*  Taint 
Of  Lust,  and  who  hath  abandoned 
Ignorance,  and  the  Taint  of  Existence, 
And  who  is  freed  and  without  the  Substrata — 
Such  a  one  hath  conquered  Mara  (*.  e.  the  Tempter) 
With  his  elephant,  and  hath  put  on  his  final  body.' 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

*See  page  65,  note  2. 


7O  ITI-VUTTAKA  [  §  $8  - 

§  58.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'There  are  these  three  Thirsts,  O  monks/  'What  three?' 
'  The  Thirst  for  Lust,  the  Thirst  for  Existence,  and  the  Thirst 
for  Non-existence.  These  verily,  O  monks,  are  the  three  Thirsts/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'Those  creatures  that  are  joined 
To  the  yoke  of  Thirst,  with  minds 
Impassioned  by  Existence  and  Non-existence — 
These  men  joined  to  the  yoke  of  Mara, 
And  without  Security  (a-yogakkhema-)  go  to  Transmigra- 
tion, 
To  Birth  and  Death. 

Whosoe'er  abandon  Thirst,  (and  are) 

Without  the  Thirst  for  Existence  or  Non-existence — 

They  (while)  in  the  world  have  passed  over  (to  the  other 

shore)  ; 
They  acquire  the  destruction  of  the  Taints/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§  59.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'A  monk  that  is  endowed  with  three  things,  O  monks,  hath 
escaped  the  realm  of  Mara,  and  shineth  like  the  sun/  'With 
what  three  (things)?'  'Here  (in  this  world)  a  monk  becometh 
endowed  with  the  advanced  Attribute  (khanda-)  of  Character 
(sila-),  O  monks,  he  becometh  endowed  with  the  advanced  Attri- 
bute of  Contemplation  (samadhi-),  he  becometh  endowed  with 
the  advanced  Attribute  of  Wisdom  (panna-)  ;  when  endowed 
with  these  three  things,  O  monks,  he  hath  passed  beyond  the 
realm  of  Mara,  and  shineth  like  the  sun/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 


-§60]  TRANSLATION  J I 

'  He  that  is  rightly  inspired1 
In  Character,  Contemplation,  and  Wisdom, 
Hath  passed  beyond  the  realm  of  Mara, 
And  shineth  like  the  sun/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

[End  of]  First  Chapter  [of  the  third  division] 

Resume  6 
Source  and  Element   (§§50,  51);  then  two    (on)    Feelings 

(§§  52,  53)  ; 
And  two  (on)  Cravings  (§§  54,  55)  ;  two  (on)  Taints  (§§  56, 

57); 

And    from   Thirst    (§58)2;  then   from   the   realm   of   Mara 

(§59)-2 
(These),  they  say,  (form)  the  first,  last,  and  highest  chapter.3 

§60.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'There  are,  O  monks,  these  three  essentials  (vatthu-)  of  vir- 
tuous deeds  (punna-kiriya-) .'  'What  three?'  'The  essentials 
of  virtuous  deeds  consisting  of  Charity  (dana-),  Character  (sila-), 
and  Devotion  (bhavana-).  These  verily,  O  monks,  are  the  three 
essentials/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'One  should  learn  virtue 
Which  is  of  extensive  goal,  and  (which  hath) 
The  faculty*  of  Happiness ; 

1  su-bhavita ;  lit.  '  Character,  Contemplation,  and  Wisdom — of  whom  these 
are  well-inspired.' 

*  Both  of  these  words  are  put  in  the  abl.  case  metri  gratia. 

8  It  is  to  be  noted  that  this  resume  is  the  only  one  of  the  eleven  in  the 
book  which  is  written  in  the  tristubh  meter,  ».  e.  in  lines  of  eleven  syllables 
each. 

4  indriya-;  consult  Childers,  Pali  Diet.,  s.  v.,  for  the  five  '  faculties '  of  hap- 
piness, misery,  enjoyment,  grief,  and  indifference.  '  Faculty '  is  the  rendering 


72  ITI-VUTTAKA  [  §  60  - 

And  one  should  devote  oneself 

To  Charity,  to  tranquil  behavior  (samacariya-) 

And  to  thoughts  of  Friendship. 

Having  devoted  himself  to  these  three  virtues, 
Which  provide  reason  for  happiness, 
A  wise  man  gaineth  the  world  of  Happiness — 
A  world  all  free  from  distress/1 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§61.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'There  are  these  three  Eyes  (cakkhu-),  O  monks/  'What 
three  ? '  '  The  natural  eye,  the  divine  eye,  and  the  eye  of  Wisdom. 
These  are  the  three  eyes,  O  monks/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'The  natural  eye,  the  divine  eye, 
The  eye  of  Wisdom  preeminently — 
These  three  eyes 
The  Excellent  One  hath  proclaimed. 

The  birth145  of  the  natural  eye 
(Is)  the  path  of  the  divine  eye, 
Inasmuch  as  knowledge  was  born2 
As  the  eye  of  wisdom. 
By  the  attainment  of  this  eye 
One  is  released  from  all  Misery/ 

adopted  by  Mrs.  Rhys  Davids,  DhS.  §§  66 1,  709,  971  ;  I  follow  that  rendering 
here  and  in  the  identical  stanzas  in  §  22,  but  elsewhere  I  have  translated  as 
'  sense.' 

xThis  poetical  section  seems  to  have  no  direct  connection  with  the  prose 
portion  above ;  the  same  two  stanzas  occur  also  in  §  22,  where  similarly  they 
have  no  connection  with  the  prose  portion  of  the  same  section.  As  the  two 
stanzas  offer  no  especial  difficulty  to  the  translator,  it  may  be  assumed,  I  think, 
that  both  §  22,  and  this  section,  §  60,  are  either  later  additions  to  the  text  of 
the  Iti-vuttaka,  or  else  represent  a  rearrangement  of  the  text. 

a  uppada-,  Skt.  «t-pad-,  *  to  arise,  to  be  born,  to  come  into  existence.' 


-  §  62  ]  TRANSLATION  73 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§62.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'There  are  these  three  senses,1  O  monks/  'What  three?' 
'  The  sense  (which  says)  :  "  I  shall  know  that  which  is  not 
known  "2;  the  sense  of  knowledge  (anna-)  ;  the  sense  of  having 
thoroughly  known.8  These  are  the  three  senses,  O  monks/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  Of  a  novitiate-monk  who  is  under  religious  training,4 
Who  is  following  the  straight  path — his  first  understanding 

(nana-) 

Lieth  in  (the  doctrine  of)  Destruction; 
Therefore  Knowledge  (anna-)  is  (his)  neighbor. 

Of  such  a  one  as  is  released  by  Knowledge  (anna-),  there- 
fore, 

There  is  the  Understanding  (nana-)  : 
"  I  have  genuine   (akuppa-)  Emancipation 
From  the  destruction  caused  by  the  Fetters  of  Existence." 

That  good  man,  verily,  who  is  possessed  of  his  senses,8 
Who  is  delighted  in  the  condition  of  Repose  (santi-pada-) , 

1  See  page  71,  note  4. 

2  I  analyze  this  compound  into  anannatam,  annassami,  iti,  indriyam. 

8  annatavindriyam ;  the  former  part  of  this  compound  is  annSta-  plus  the 
suffix  -avin,  for  which  see  Whitney,  Skt.  Gram.,  §  1232.  These  three  'senses,' 
or  '  faculties,'  are  evidently  knowledge  as  to  the  future,  the  present,  and  the 
past.  Incidentally  compare  the  Buddhist  order  of  words,  differing  from  the 
usual  English  order  of  past,  present,  and  future.  Compare  §  63,  following. 

*  sikkhamana-,  ppl.  from  root  siks-t  from  which  comes  also  the  word 
sekkha-,  '  novitiate-monk,'  in  the  line  above. 

8  This  passage  is  apparently  in  curious  contrast  to  the  narrower  meaning 
of  indriya-,  'organ  of  sense,'  as  exemplified  in  §§28,  29.  The  word  is  here 
taken  evidently  in  the  more  philosophical  meaning  of  'faculty,'  which  are 
enumerated  (see  Mrs.  Rhys  Davids,  DhS.  §971-3)  as  'vision,  hearing,  smell, 
taste,  body-sensibility,  femininity,  masculinity,  and  vitality.'  At  best  the 
passage  is  somewhat  unsatisfactory.  We  should  expect  rather:  'One  who 
thoroughly  comprehends  the  senses,'  as  in  the  Dlgha  Nikaya,  Pali  Text  Soc. 
edition,  sutta  22,  as  translated  by  Warren,  Buddhism,  p.  366. 


74  ITI-VUTTAKA  [  §  62  - 

Putteth  on  his  final  body,  (for  he) 
Hath  conquered  Mara  with  his  elephant.1 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§63.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard.2 

'  There  are  these  three  times,8  O  monks/  'What  three?' 
'  Time  which  has  passed,  time  which  has  not  arrived  (*'.  e. 
future),  and  time  which  is  present.4  These  are  the  three  times, 
O  monks/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  Creatures  that  believe  in5  the  Indestructible,6 

1  sa-vahana- ;  lit.  'with  his  vehicle.' 

2  It  is  with  great  diffidence  that  I  attempt  to  translate  this  section,  as  I 
have  found  it  well-nigh  impossible  to  glean  any  connected  or  intelligent  sequence 
from  the  following  lines. 

9addha-;  I  take  this  word  to  be  equivalent  to  the  Skt.  adhvan-,  'road, 
distance,  time.'  The  writer  of  the  above  very  brief  prose  introduction  to  this 
section  has  not,  I  feel  sure,  himself  fully  understood  the  meaning  of  the  fol- 
lowing stanzas.  The  only  possible  connection  to  be  discerned  between  the 
prose  and  the  poetry  is  precisely  this  rare  and  somewhat  doubtful  word  addha-. 
The  only  word  in  the  stanzas  to  which  this  word  can  possibly  refer  is  to 
akkheyya,  on  which  see  my  note  below.  Aside  from  this  single  problematical 
rapport,  there  is  not  the  slightest  light  thrown  by  this  prose  passage  on  the 
stanzas  which  follow. 

*  For  the  characteristic  order  of  past,  future,  and  present  see  §  62  preced- 
ing, note  3,  and  compare  §  78. 

8  sannino ;  I  compare  this  with  Skt.  sam-jna-,  which  Bohtlingk  and  Roth 
define  as  '  glaubend  an  ' 

8  akkheyya- ;  this  word  presents  great  difficulty.  I  have  translated  it  as 
if  it  were  equivalent  to  Sanskrit  a-kseya-,  a  guna  formation  from  the  root 
ksi-,  '  to  kill,  to  destroy.'  Of  this,  however,  I  feel  by  no  means  sure.  An- 
other possibility  is  that  the  Pali  term  may  be  equivalent  to  Skt.  akhya-  plus  the 
suffix  tya  (for  this  suffix  cf.  Whitney,  Skt.  Gram.,  §  1215  a,  b,  where  he  cites 
parvatlya,  '  mountainous ')  ;  this  Sanskrit  word  akhya-  is  itself  extremely  rare, 
being  cited  only  once  in  Bohtlingk  and  Roth  ('  Zeitdauer ').  A  plausible 
argument  for  this  rendering  of  the  Pali  term  is  afforded  by  the  occurrence 
of  addha,  '  time,'  in  the  prose  above.  Still  a  third  possibility  is  that  it  may 
equal  Skt.  akhyeya-,  *  what  ought  to  be  proclaimed,'  from  the  root  khya-,  '  to 
tell.'  Force  is  given  to  this  third  interpretation  by  the  occurrence  of  the  word 
akkatara-,  '  teacher,'  i.  e.  '  one  who  tells,'  in  line  f. 


-§64]  TRANSLATION  75 

That  are  established  in   (patitthita-)  the  Indestructible 
Without  Thorough  Knowledge    (a-parinna-)   of  the  Inde- 
structible, 
Go  to  the  Bond  of  Death. 

And  by  having  Thorough  Knowledge  of  the  Indestructible, 

(a  person) 

Doth  not  think  of  it  as  his  leader  (akkhatara)  (lit.  teacher), 
And  by  his  mind  (manasd)  he  hath  attained 
Release  (vimokkha-),  the  incomparable  condition  of  Repose. 

This  one,  verily,  possessed  of  the  Indestructible, 

Upright    (santa-),   being    delighted    by   the    Condition    of 

Repose, 

Worshipping1  wisely,2  and  abiding  in  the  Law, 
He  is  not  accounted  as  a  Veda-student/3 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§64.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'There  are  these  three  evil  actions  (duccarita-) ,  O  monks/ 
'  What  three  ? '  '  The  evil  actions  of  the  body,  word,  and 
thought.4  These  are  the  three  evil  actions,  O  monks/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'He  that  hath  committed 
Any  evil  action  of  body, 
Word,  or  thought,  or  any  other  action 

*sevi-;  lit.  'following,  serving/ 

2sankhaya;  I  take  this  as  an  abl.  case  of  Skt.  samkhyS-,  'enumeration, 
reckoning,  calculation ;  a  number,  numeral ;  reason,  understanding,  intellect ; 
deliberation,  reflection.'  Childers  cites  this  adverbial  usage. 

8  The  last  verse  of  the  Pali  reads:  sankham  nopeti  vedagu,  lit.  'he  does 
not  come  into  account  as  a  Veda  student ' — probably  a  blow  at  the  brahmans. 

*  manas-;  here,  and  in  similar  passage  enumerating  this  threefold  division 
of  good  or  evil  acts,  I  have  rendered  manas-  as  '  thought,'  owing  to  the 
common  English  phrase  '  deed,  word,  and  thought,'  but  have  in  other  places 
translated  the  same  word  manas-  as  '  mind.' 


76  ITI-VUTTAKA  [  §  64  - 

Called  a  crime;  or  who 
Hath  not  done  any  good  action, 
But  hath  done  much  evil — 
After  the  dissolution  of  the  body 
This  unwise  one  goeth  to  perdition.' 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§65.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'  There  are  these  three  good  actions,  O  monks/  '  What  three  ? ' 
*  The  good  actions  of  body,  word,  and  thought.  These  are  the 
three  good  actions,  O  monks/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'He  that  hath  abandoned 
Evil  actions  of  body, 
Word,  and  thought,  and  all  other  actions 
Called  criminal;  and  who 

Hath  not  done  any  improper  action, 
But  hath  done  much  that  is  proper — 
After  the  dissolution  of  the  body 
This  wise  one  goeth  to  heaven/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§66.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'  There  are  these  three  purifications,1  O  monks/  '  What 
three?'  'The  purifications  of  body,  word,  and  thought.  These 
are  the  three  purifications,  O  monks/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'He  that  is  pure  in  body,  word,  and  thought  (cetas-), 
And  free  from  taint,2  possessed  of 

*socceyya-,  Skt.  sauca-,  plus  suffix  -lya,  see  Whitney,  Skt.  Gram.,  §  1216. 
J  See  page  65,  note  2. 


-  §  68  ]  TRANSLATION  77 

Purity  and  purification — 

He,  they  say,  hath  abandoned  all.' 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§67.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'There  are  these  three  silences,1  O  monks/  'What  three?' 
'  The  silences  of  body,  word,  and  thought.  These  are  the  three 
silences,  O  monks/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  He  that  is  silent  in  body,  word,  and  thought  (manas-), 
Free  from  taint,  (and)  possessed  of 
The  quality  of  silence  of  a  Muni  (muni-moneyya-) — 
He,  they  say,  hath  washed  away2  his  sin/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§68.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'Whoso,  O  monks,  hath  not  abandoned  Passion,  Hate,  and 
Delusion3 — he  is  called  Mara's  bond,  Mara's  snare  for  the  un- 
liberated  one,*  and  one  that  must  act  according  to  the  will  of 
a  sinful  man. 

'Whoso,  O  monks,  hath  abandoned  Passion,  Hate,  and  Delu- 
sion— he  is  not  called  Mara's  bond,  (he  is  not  called)  Mara's 
snare  for  the  liberated  one,5  or  one  that  must  act  according  to 
the  will  of  a  sinful  man/ 

*moneyya-,  Skt.  mauna-,  'taciturnity/  The  word  is  connected  with  the 
term  muni,  '  an  ascetic,  a  sage,'  whose  great  duty  is  silence. 

zninhata-;  I  derive  this  word  from  nis-,  or  nih-,  plus  the  root  snS-}  'to 
bathe,  wash.'  This  particular  compound  form  is  not  found  in  Sanskrit.  I 
assume  a  modification  of  the  first  sibilant,  as  sn  in  Skt.  regularly  corresponds 
to  nh  in  Pali. 

8  moha-,  glossing  avijjS-,  '  ignorance/  in  verse  b  below. 

*  patimukkassa,  contrasted  with  oramukkassa,  '  liberated/  below. 

5  Observe  the  curious  litotes :  '  the  liberated  one  hath  no  snare  of  Mara/ 


?8  ITI-VUTTAKA  [  §  68  - 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  He  that  hath  renounced  Passion,  Hate,  and  Ignorance — 
This  man,  they  say,  is  one  whose  soul  is  increased, 
One  that  hath  become  a  Brahma,  a  Consummate  One, 
A  Buddha,  having  passed  beyond  enmity  and  fear,  and  having 
abandoned  all/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§69.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

*  That  monk  or  nun,1  that  hath  not  abandoned  Passion,  Hate, 
and  Delusion,  O  monks,  is  said  not  to  have  crossed  the  Ocean, 
with  its  waves  and  its  billows,  with  its  whirlpools,  sharks,2  and 
demons  (rakkhasa-) .  But  whatsoever  monk  hath  abandoned 
Passion,  Hate,  and  Delusion,  is  said  to  have  crossed  the  Ocean 
with  its  waves  and  its  billows,  with  its  whirlpools,  sharks,  and 
demons,  and  when  he  hath  crossed  over  and  gone  to  the  other 
shore,  he  standeth  on  the  dry  land  of  Brahma/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  He  that  hath  renounced  Passion,  Hate  and  Ignorance, 
Hath  crossed  o'er  the  Ocean, 

With  its  sharks  and  its  demons,  with  its  danger  from  waves, 
And  (which  is)  difficult  of  crossing. 

He  that  hath  got  rid  of  the  Substrata  and  abandoned  Death, 
That  hath  escaped  Misery  through  not  being  born  again — 
He,  when  dead  (lit.  gone  home),  goeth  not  to  similar  (Exist- 
ence)— 

Him  I  call  a  king  of  Death   (maccu-raja-) ,   (gone)   beyond 
Delusion/ 

1  bhikkhunt- ;  the  only  time  that  a  nun  is  mentioned  in  this  work.  The 
only  other  feminine  touch  is  in  §  42  preceding. 

2 gaha-,  Skt.  graha-.  In  Skt.  the  same  word  has  also  the  meaning  'croco- 
dile.' Compare  a  similar  passage  in  §  109. 


-  §  69  ]  TRANSLATION  79 

[End  of]  Second  Chapter  [i.  e.  of  the  third  division] 

Resume  7 

Virtue   (§60);  the  eye   (§6i)1;  then  the  sens(es)    (§62)2; 
"Times"  (§63);  two  on  action  (§§64,  6s)3;  pure  (§66)4; 
Silen(ces)    (§67)5;  then  two  on  Passion  (§§68,  69).° 
These,  moreover,  they  say,  (form)  the  highest  (uttama-)  sec- 
ond chapter.7 

§70.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so 'I  have  heard. 

'Those  creatures  seen  by  me,  O  monks,  who  are  attended  by 
evil  actions  of  body,  word,  or  thought,  who  speak  ill  of  the  noble 
ones,  holding  Wrong  Belief,8  taking  on  themselves  the  deeds  of 
Wrong  Belief — such  persons,  after  the  dissolution  of  the  body 
after  death,  go  to  punishment,  misfortune,  torture,  and  perdition. 

'  Now,  not  having  heard  this  (truth)  proclaimed  by  anyone 
else,  whether  devotee  or  brahman,  I  say :  "  Those  creatures 
seen  by  me,  O  monks,  who  are  attended  by  evil  actions  of  body, 
word,  and  thought,  who  speak  ill  of  the  noble  ones,  holding 
Wrong  Belief,  taking  on  themselves  the  deeds  of  Wrong  Belief — 
such  persons,  after  the  dissolution  of  the  body  after  death,  go 
to  punishment,  misfortune,  torture,  and  perdition." 

'  And  furthermore,  since  this  is  entirely9  understood,  seen, 
and  known,  for  that  reason  I  say :  "  Those  creatures  seen  by  me, 
O  monks,  who  are  attended  by  evil  actions  of  body,  word,  and 

1  Observe  the  stem  form.  , 

*In  order  to  keep  within  the  eight  syllables  of  the  verse,  the  last  word  of 
this  line  of  the  resume  is  apocopated  into  indriya-,  instead  of  indriyani  of  the 
text.  This  shortened  form  may  be,  however,  comparable  to  the  Vedic  plural, 
see  Whitney,  Skt.  Gram.,  §  331  c,  and  cf.  Fausboll,  Sutta  Nipata,  SEE.  10, 
p.  xii. 

8  Remark  the  singular  caritam,  instead  of  the  plural  caritani. 

*  Remark  the  simple  adj.  instead  of  the  abstract  soceyya-  of  the  text. 
*mune  instead  of  moneyyani  of  the  text. 

8  All  MSS.  agree  in  having  the  stem  form  raga-  instead  of  the  nom.  rago. 

7  The  fourth  line  of  this  resume  has  four  extra  syllables. 

8  ditthi-;   see  note  on  §  49. 

*  sama- ;   an   unusual   word.     Probably    equivalent   to   Avestan   homo- ;   cf. 
Bartholomae,  Altiranisches  Worterbuch,  s.  v. 


80  ITI-VUTTAKA  [  §  70  - 

thought,  who  speak  ill  of  the  noble  ones,  holding  Wrong  Belief, 
taking  on  themselves  the  deeds  of  Wrong  Belief — such  persons, 
after  the  dissolution  of  the  body  after  death,  go  to  punishment, 
misfortune,  torture,  and  perdition." ' 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'That  individual  here  (in  this  world) 
Who  reflecteth  wrong  thoughts,1 
Who  uttereth  wrong  words, 
Who  doeth  wrong  deeds  with  his  body, 

Who  is  ignorant  and  wicked 
Here  in  this  brief  life — (he), 
After  the  dissolution  of  the  body, 
Goeth  to  perdition.' 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§71.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'Those  creatures  seen  by  me,  O  monks,  who  are  attended  by 
good  actions  of  body,  word,  and  thought,  who  speak  no  ill  of 
the  noble  ones,  holding  Right  Belief,  taking  on  themselves  the 
deeds  of  Right  Belief — such  persons,  after  the  dissolution  of  the 
body  after  death,  go  to  felicity  and  heaven. 

'  Now,  not  having  heard  this  (truth)  proclaimed  by  anyone 
else,  whether  devotee  or  brahman,  I  say :  "  Those  creatures  seen 
by  me,  O  monks,  who  are  attended  by  good  actions  of  body, 
word,  and  thought,  who  speak  no  ill  of  the  noble  ones,  holding 
Right  Belief,  taking  on  themselves  the  deeds  of  Right  Belief — 
such  persons,  after  the  dissolution  of  the  body  after  death,  go  to 
felicity  and  heaven." 

'And  furthermore,  since  this  is  entirely  understood,  seen,  and 
known,  for  that  reason,  I  say:  "Those  creatures  seen  by  me, 
O  monks,  who  are  attended  by  good  actions  of  body,  word,  and 
thought,  who  speak  no  ill  of  the  noble  ones,  holding  Right  Belief, 

1  Literally  manas-,  '  mind.' 


-  §  72  ]  TRANSLATION  8 1 

taking  on  themselves  the  deeds  of  Right  Belief — such  persons, 
after  the  dissolution  of  the  body  after  death,  go  to  felicity  and 
heaven." ' 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'That  individual  here  (in  this  world) 
Who  reflecteth  right  thoughts, 
Who  uttereth  right  words, 
Who  doeth  right  acts  with  his  body, 

Who  is  learned  and  virtuous 
Here  in  this  brief  life — (he), 
After  the  dissolution  of  the  body, 
Goeth  to  heaven/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§  72.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'There  are,  O  monks,  these  three  Elements  (dhatu-)  of  De- 
liverance (nissorewa-) .'  'What  three?'  'Deliverance  from  the 
Passions,  namely,  Separation  (nekkhamma-)  (i.  e.  from  the 
world)  ;  the  Deliverance  from  Form  (rupa-),  namely  Formless- 
ness; the  Deliverance  from  that  which  has  had  Existence,  which 
is  compounded  (and)  subject  to  the  Chain  of  Causation  (paticca- 
samuppanna-) ,  namely,  Cessation  (nirodha-).' 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  The  ever- fervent  one  that  knoweth 
The  Deliverance  from  Passion, 
And  (the  way  of)  passing  beyond  Forms, 
And  attaineth  tranquillity  of  all  the  Aggregates — 

This  monk,  verily,  hath  proper  vision  (sammaddasa-) , 
Inasmuch  as  he  is  emaciated  here  (in  this  world)  ; 
If  he  be  good  and  hath  attained  Insight, 

7 


82  ITI-VUTTAKA  [  §  J2  - 

\ 

He  verily  is  a  sage  (muni-)  that  hath  escaped  the  yoke  (of 
earthly  existence)/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§73.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

1  Those  (people)  that  are  (liberated)  from  Form,  O  monks, 
are  better  than  (people  still  attached  to)  Form;  Cessation  is 
(even)  better  than  (the  state  of  individuals  who  are  attached  to) 
Form/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  Those  creatures  that  go  to  Form  (rupa-upa-gam-) , 
And  those  that  live  without  Form, 
Do  not  comprehend  Cessation, 
Since  they  go  to  Re-existence. 

And  those,  who,  by  their  comprehension  of  Forms, 
Are  not  stablished  in  formless  things, 
(And)  who  are  emancipated  through  Cessation — 
These  persons  have  abandoned  death. 

He  that  hath  attained  with  his  body 

The  immortal  Element   (dhatu-)  of  getting-rid-of-the-Sub- 

strata  (nir&padhi-) , 
And  who,  free  from  Taint,1 

Hath  experienced  the  getting-rid-of-the-Substrata — 
He,  a  Perfectly  Enlightened  One,  pointeth  out  the  Path 
Which  is  without  grief  and  free  from  passion/ 
Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§  74.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'  There  are  these  three  (kinds  of)  sons,  O  monks,  to  be  found 

1  See  page   65,   note  2. 


-  §  74  ]  TRANSLATION  83 

living  in  the  world/  '  What  three  ?  '  '  Superior-born,  equal- 
born,  and  inferior-born.1 

*  In  what  way,  O  monks,  doth  a  son  become  superior-born  ? 
There  exist  here  (in  this  world),  O  monks,  parents  who  have 
not  gone  to  the  Refuge  of  the  Buddha,  who  have  not  gone  to  the 
Refuge  of  the  Law,  who  have  not  gone  to  the  Refuge  of  the 
Order,  who  do  not  abstain2  from  maltreating  living  creatures, 
who  do  not  abstain  from  not  giving  gifts,3  who  do  not  abstain 
from  fornication,4  who  do  not  abstain  from  falsehood,  who  do 
not  abstain  from  the  state  of  sloth  (characteristic)  of  a  drinker 
of  liquor  and  spirits,  who  are  immoral;  of  them  there  is  born 
a  son  that  goeth  to  the  Refuge  of  the  Buddha,  that  goeth  to 
the  Refuge  of  the  Law,  that  goeth  to  the  Refuge  of  the  Order, 
who  abstaineth  from  maltreating  living  creatures,  who  abstain- 
eth  from  not  giving  gifts,  who  abstaineth  from  fornication,  who 
abstaineth  from  falsehood,  who  abstaineth  from  the  state  of 
sloth  (characteristic)  of  a  drinker  of  liquor  and  spirits,  who 
is  moral  and  righteous:  thus,  verily,  O  monks,  is  born  a 
superior  son. 

'  In  what  way,  O  monks,  doth  a  son  become  equal-born  ? 
There  exist  parents  here  (in  this  world),  O  monks,  who  have 
gone  to  the  Refuge  of  the  Buddha,  who  have  gone  to  the  Refuge 
of  the  Law,  who  have  gone  to  the  Refuge  of  the  Order,  who 
abstain  from  maltreating  living  creatures,  who  abstain  from  not 
giving  gifts,  who  abstain  from  fornication,  who  abstain  from 
falsehood,  who  abstain  from  the  state  of  sloth  (characteristic) 
of  a  drinker  of  liquor  and  spirits,  who  are  moral  and  righteous; 
of  them  there  is  born  a  son  that  goeth  to  the  Refuge  of  the 
Buddha,  that  goeth  to  the  Refuge  of  the  Law,  that  goeth  to  the 
Refuge  of  the  Order,  who  abstaineth  from  maltreating  living 
creatures,  who  abstaineth  from  not  giving  gifts,  who  abstaineth 
from  fornication,  who  abstaineth  from  falsehood,  who  abstaineth 

1  ati-,  anu-,  ava-jata-. 

*atipata-;  see  Monier  Williams,  Sanskrit  Dictionary,  s.  v. 

8  Notice  the  double  negative  instead  of  the  positive. 

4  Literally,  '  wrong  conduct  in  love  affairs/ 


84  ITI-VUTTAKA  [  §  74  ~ 

from  the  state  of  sloth  (characteristic)  of  a  drinker  of  liquor 
and  spirits,  who  is  moral  and  righteous:  thus,  verily,  O  monks, 
is  born  an  equal  son. 

'  In  what  way,  O  monks,  doth  a  son  become  inferior-born.  There 
exist  parents  here  (in  this  world),  O  monks,  who  have  gone  to 
the  Refuge  of  the  Buddha,  who  have  gone  to  the  Refuge  of  the 
Law,  who  have  gone  to  the  Refuge  of  the  Order,  who  abstain 
from  maltreating  living  creatures,  who  abstain  from  not  giving 
gifts,  who  abstain  from  fornication,  who  abstain  from  falsehood, 
who  abstain  from  the  state  of  sloth  (characteristic)  of  a  drinker 
of  liquor  and  spirits,  who  are  moral  and  righteous ;  of  them  there 
is  born  a  son  that  doth  not  go  to  the  Refuge  of  the  Buddha, 
that  doth  not  go  to  the  Refuge  of  the  Law,  that  doth  not  go  to 
the  Refuge  of  the  Order,  who  doth  not  abstain  from  maltreating 
living  creatures,  who  doth  abstain  from  giving  gifts,  who  doth 
not  abstain  from  fornication,  who  doth  not  abstain  from  the  state 
of  sloth  (characteristic)  of  a  drinker  of  liquor  and  spirits,  who 
is  immoral  and  wicked :  this,  verily,  O  monks,  is  born  an  inferior 
son.  These  are  the  three  (kinds  of)  sons,  O  monks,  to  be  found 
living  in  the  world/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  The  wise  desire  a  son  superior 
Or  equal;  they  desire  not 
An  inferior-born  son 
Who  injureth  the  family. 

Those  sons  who  in  the  world  become 
Followers  (of  Buddha),  who  are  endowed 
With  a  faithful  character,  bountiful,1  unselfish — 
May  the  moon,  detached  from  the  mass  of  clouds,  shine 
upon  them/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

1  vadannil-,  Skt.  vadanya-. 


-  §  75  ]  TRANSLATION  8  5 

§75.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'  There  are  found  these  three  (kinds  of)  individuals  living  in 
the  world,  O  monks/  'What  three?'  'One  that  is  like  unto 
a  lack  of  rain,  one  that  giveth  rain  over  a  district,  and  one  that 
giveth  rain  everywhere.  How  doth  an  individual,  O  monks, 
become  like  unto  a  lack  of  rain?  An  individual  here  becometh 
not  a  giver  of  all  things,  namely,  (the  articles)  food,  drink, 
clothing,  conveyance,  garlands,  perfumes,  unguents,  bed,  lodging, 
and  light,  to  devotees,  brahmans,  beggars,  wayfarers,  and  indi- 
gent people — thus,  forsooth,  O  monks,  an  individual  becometh 
like  unto  a  lack  of  rain. 

'  How  doth  an  individual,  O  monks,  become  like  unto  one  that 
giveth  rain  over  a  district  ?  An  individual  here  becometh  a  giver 
of  certain  things,  but  of  certain  other  things  he  becometh  not  a 
giver,  namely,  (the  articles)  food,  drink,  clothing,  conveyance, 
garlands,  perfumes,  unguents,  bed,  lodging  and  light,  to  devotees, 
brahmans,  beggars,  wayfarers  and  indigent  people — thus,  for- 
sooth, O  monks,  an  individual  becometh  like  unto  one  that  giveth 
rain  over  a  district. 

'  How  doth  an  individual,  O  monks,  become  like  unto  one  that 
giveth  rain  everywhere?  An  individual  here  giveth1  of  all 
things,  namely,  (the  articles),  food,  drink,  clothing,  conveyance, 
garlands,  perfumes,  unguents,  bed,  lodging,  and  light,  to  devotees, 
brahmans,  beggars,  wayfarers,  and  indigent  people — thus,  for- 
sooth, O  monks,  an  individual  becometh  like  unto  one  that  giveth 
rain  over  a  district. 

'  These  verily,  O  monks,  are  the  three  (kinds  of)  individuals 
found  living  in  the  world/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

1  Observe  the  changed  locution.  Above  in  this  same  passage,  it  was  the 
noun  data-,  '  a  giver ' ;  here  it  is  the  verb  deti,  '  to  give.'  The  latter  may 
correspond  to  the  Skt.  root  day-,  '  to  share,'  or  to  the  root  i  da-,  '  to  give,'  or 
possibly  to  2  da-,  '  to  divide,  to  share.'  There  are  no  MS.  variants. 


86  ITI-VUTTAKA  [  §  75~ 

'  He  (that)  distributeth  not 
That  which  he  hath  received — 
His  food,  his  drink,  his  sustenance — 
Unto  devotee,  brahman,  beggar,  wayfarer — 
Such  a  low  man  as  he,  they  say,  is  like 
Unto  a  lack  of  rain. 

He  that  is  giver  of  certain  things, 
Of  certain  giving  not — * 
Such  as  he,  so  say  the  wise, 
Sheddeth  rain  over  a  district. 

A  man  that  doth  promise2  plenteous  alms, 
Compassionate  to  all  creatures, 
Scattereth  wide  (his  bounty)  with  joy  and  pride,3 
And  saith:  "Share,  share*  (with  me)." 

Like  unto  a  cloud  that  roareth, 

And  thundereth, 

And  giveth  forth  rain, 

And  filleth  the  heights  and  the  depths 

With  its  drenching  waters — 

Such  here  on  earth  is  that  man.5 

When  he  hath  toilfully6  acquired 
Wealth — attained  by  lawful  means — 
He  satisfieth  with  food  and  drink 
The  worthy  (sammd)  wayfarers. 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

1  pavecchati ;  a  rare  word  equiv.  to  Skt.  pra-r-,  or  rch-,  'to  go  forth/  in 
the  caus.  '  to  send,  to  give.'  For  the  euphonic  v  before  i,  e,  u,  see  Franke, 
Pali  und  Sanskrit,  p.  101. 

*  subhikkhavaca-,  lit.  '  with  assurance  of  good  provisions.' 

*  Remark  that  mana-  may  in  Pali,  as  in  Sanskrit,  be  used  in  a  good,  as 
well  as  in  a  bad,  sense. 

4  detha ;  an  imper.  26.  pi.,  from  either  i  dS-t  '  to  give/  or  from  2  d&-,  '  to 
divide,  to  share.' 

8  Rather  an  anticlimax ! 

*utthana-,  Skt.  ut-sthana-,  lit.  'rising.'  In  Apte,  Skt.  Diet.,  s.  v.,  the 
fourth  definition  is  '  effort,  exertion.' 


-  §  76  ]  TRANSLATION  8/ 

§76.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'A  man  should  preserve  his  character  (slla-),  O  monks,  by 
seeking  three  (kinds  of)  Happiness/  'What  three?'  'He 
should  preserve  his  character  by  thinking :  "  Let  praise  come  to 
me  " ;  he  should  preserve  his  character  by  thinking :  "  Let  wealth 
fall  to  my  lot";  he  should  preserve  his  character  by  thinking: 
"  I  shall  go  after  the  dissolution  of  the  body  after  death,  to 
felicity,  to  the  heavenly  world  (sagga-loka-) ."  A  wise  man 
should  preserve  his  character,  O  monks,  by  seeking  these  three 
(kinds  of)  Happiness/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  A  wise  man  may  preserve  his  character 
If  he  seek  three  (kinds  of)  Happiness,  namely, 
Praise,  the  getting  of  treasure, 
And,  when  dead,  joy  in  heaven. 

But  if,  though  not  doing  evil  himself, 
He  attendeth  on  one  that  doth  evil, 
He  becometh  suspected1  of  evil,2 
And  his  ill-repute  increaseth. 

As  is  the  friend  whom  one  maketh, 

As  is  the  friend  on  whom  one  attendeth, 

Such  a  one  doth  he  himself  become. 

Of  such  is  the  nature  of  Association  (sahavasa-). 

As  the  poisoned  shaft  besmeareth  the  unsmirched  quiver, 
Just  so  one  comrade  (influenceth)  another  comrade, 
And  the  toucher  the  touched. 
Thus  from  fear  of  being  smirched 
A  steadfast  man  should  not  be 
An  evil  man's  companion. 

1  samkiya-;  not  in  Childers.     I  should  compare  the  word  with  Skt.  tank-, 
'  to  doubt ;  to  imagine,  fancy.' 

2  For  this  use  of  the  loc.  case  see  Speyer,  Sanskrit  Syntax,  p.  109. 


88  ITI-VUTTAKA  [  §  76  - 

Like  unto  a  man  that  wrappeth  up 

A  stinking  fish  in  Kusa1  grass, 

And  the  grass  giveth  forth  a  stinking  savor — 

Like  unto  him  are  those  that  attend  on  fools  (bdlu-). 

And  like  unto  a  man  that  wrappeth 

A  (morsel  of  the  fragrant)  Tagara2  within  a  petal,3 

And  the  leaves  give  forth  a  pleasant  savor — 

Like  unto  him  are  those  that  attend  the  steadfast. 

Hence  if  he  know  the  contents* 

Of  his  own  leaf -basket,5 

The  wise  man  should  not  serve  the  wicked, 

But  should  serve  the  good, 

For  the  wicked  lead  (one)  to  perdition, 

But  the  good  cause  (one)  to  attain  felicity/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§  77.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'That  this  body  is  undergoing  decomposition,  O  monks,  is 
the  Law  of  the  change  of  Intellections6;  that  all  the  Substrata 
are  transitory  (and  cause)  misery,  is  the  Law  of  Transformation/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

1  Poa  cynosuroides,  a  sacred  grass  used  at  certain  religious  ceremonies. 

a  Tabernae  montana  coronaria,  a  fragrant  plant. 

8  Patasa-;  we  should  expect  patta-,  '  leaf,'  to  be  used  a  second  time. 

*I  follow  the  MSS.  B,  D,  E,  and  S  in  reading  sampaka.  This  means 
literally  'cooking,  or  ripening  thoroughly'  (Monier  Williams).  The  word 
also  designates  a  plant,  viz.,  the  Cathartocarpus  Fistula. 

* pal3sa-puta- ;  this  may  be  a  reference  to  the  pitakas,  or  'baskets,'  of 
tradition,  the  well-known  designation  of  the  three  divisions  of  the  Buddhist 
canon. 

*vinnana-;  this  word  is  discussed  by  Mrs.  Rhys  Davids,  DhS.  §§  16,  202, 
484,  1008,  1156. 


-  §  78  ]  TRANSLATION  89 

'  Knowing  both  (the  fact)  that  the  body 
Is  undergoing  decomposition,  and  that  the  Intellections 

are  breaking  up,1 
(The  man)  of  perfected  mind,  that  hath  seen  peril  in 

the  Substrata, 

And  learned2  Birth  and  Death- 
He  hath  attained  unto  the  highest  Repose, 
And  longeth  for  his  time  to  come.'8 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§  78.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'This  is  a  fundamental  principle,  O  monks,  that  creatures 
mingle  and  unite  together  with  creatures,  the  base-disposed  with 
the  base-disposed,  and  the  well-disposed  with  the  well-disposed. 

'  In  past  time  it  was  a  fundamental  principle  that  creatures 
have  mingled  and  united  together  with  creatures,  the  base-dis- 
posed with  the  base-disposed,  and  the  well-disposed  with  the  well- 
disposed. 

'  In  future  time  it  will  be  a  fundamental  principle  that  creatures 
will  mingle  and  unite  together  with  creatures,  the  base-disposed 
with  the  base-disposed,  and  the  well-disposed  with  the  well- 
disposed. 

'At  the  present  time  it  is  now  a  fundamental  principle  that 
creatures  do  mingle  and  unite  with  creatures,  the  base-disposed 
with  the  base-disposed,  and  the  well-disposed  with  the  well- 
disposed/4 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

1  The  best  MS.,  namely  M,  it  may  be  noted,  reads  veragunam,  which  is  not 
clear  to  me.  I  follow  the  MSS.  D,  E,  and  S  in  reading  pabhangunam. 

'ajjhaga;  an  aor.  of  adhi-gam-,  used  as  an  aor.  of  adhlte,  'to  repeat,  to 
go  over,'  hence  '  to  study.' 

*  kala-,  a  synonym  of  death. 

*  For  the  Buddhistic  order  of  '  past,  future,  and  present,'  see  note  on  §  62 
and  cf.  §  63. 


QO  ITI-VUTTAKA  [  §  78  - 

'  The  undergrowth1  of  the  forest  (of  Lust)  is  born  from 

Contact  (samsagga-) 
And  perisheth  from  lack  of  Association. 
Just  as  one  that  hath  climbed  upon  a  small2  piece  of  wood, 
Would  sink  in  the  great  sea, 
So  doth  even  the  man  of  holy  life  sink 
When  he  approacheth  an  indolent  person. 

Therefore,  forsaking  the  indolent  person 
With  enfeebled  strength, 
Let  one  live  with  wise  men 
Who  are  in  retreat  (and)  noble, 
With  minds  intent,  meditative, 
Ever  undertaking  manly  deeds/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§79.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'  These  three  things,  O  monks,  conduce  to  the  deterioration  of 
a  monk  who  is  a  novitiate/  *  What  three  ? '  'A  monk  becometh 
here  (in  this  world)  delighting  in  and  delighted  by  activity,8 
O  monks,  and  addicted  to  the  delight  of  activity;  he  becometh 
delighting  in  and  delighted  by  conversation  and  addicted  to  the 
delight  of  conversation ;  he  becometh  delighting  in  and  delighted 
by  sleep,  and  addicted  to  the  delight  of  sleep.  These,  O  monks, 
are  the  three  things  which  conduce  to  the  deterioration  of  a 
monk  who  is  a  novitiate. 

'  These  three  things,  O  monks,  conduce  to  the  non-deterioration 
of  a  monk  who  is  a  novitiate/  'What  three?'  'A  monk  be- 
cometh not  here  (in  this  world)  delighting  in  and  delighted  by 

1vanatha-;  literally  the  word  means  'forest-standing/  and  hence  'under- 
growth.' In  Skt.  the  term  is  used  to  designate  '  hermit,  ascetic.'  For  the  use 
of  this  word  in  the  category  of  '  Lust/  see  Mrs.  Rhys  Davids,  DhS.  5  1059. 
See  Dhammapada,  w.  283,  284,  344. 

a  paritta- ;  Skt.  pari-dH-,  for  which  see  P&nini,  5.  3.  124.  In  Sanskrit  this 
rare  word  has  the  meaning  '  to  circumscribe,  to  limit.' 

*kamma-;  there  is  here  manifestly  no  idea  of  the  Karma  doctrine. 


-  §  79  ]  TRANSLATION  gi 

activity  and  becometh  not  addicted  to  the  delight  of  activity; 
he  becometh  not  delighting  in  and  delighted  by  conversation, 
and  becometh  not  addicted  to  the  delight  of  conversation;  he 
becometh  not  delighting  in  and  delighted  by  sleep,  and  becometh 
not  addicted  to  the  delight  of  sleep.  These,  O  monks,  are  the 
three  things  which  conduce  to  the  non-deterioration  of  a  monk 
who  is  a  novitiate/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  Such  a  monk  as  delighteth  in  activity — 
As  is  delighted  by  conversation — and  delighteth 
In  sleep,  and  is  puffed  up  (uddhata-), 
Cannot  attain  Supreme  Enlightenment. 

Therefore,  verily,  one  should  be 

With  few  obligations, 

With  slight  slumber,  and  not  puffed  up ; 

Such  a  monk  can  attain  Supreme  Enlightenment.' 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

[End  of  the]  Third  Chapter  [i.  e.  of  the  third  division] 

Resume  8 
Two    on    Belief    (§§70,    71  )x;    Deliverance    (§72);    Form 

(§73)2; 
A  "son"   (§74)2;  and  by  "one  that  doth  not  give  rain" 

(§75); 

1The  writer  of  the  resume  has  totally  misunderstood  this  passage.  He 
should  not  have  written  ditthi-,  '  Belief/  but  dittha  a  passive  past  ppl.  of  drt-, 
'  to  see.'  The  important  word,  at  any  rate,  is  not  this  verb  '  to  see,'  but  the 
term  kayaduccarita-  in  the  same  line  of  the  text.  Compare  the  resume  of 
§  81,  found  after  §  89  in  this  translation.  This  section  begins  in  just  the  same 
way  as  §§  70,  71,  but  in  this  latter  resume  the  important  word  sakkarena,  '  own 
affairs,'  is  correctly  given.  It  is,  however,  to  be  noted  that  this  difference  may 
have  been  caused  by  the  metrical  position  of  the  respective  words  in  the  verses 
of  the  two  resumes. 

*  In  the  former  case  the  sing,  instead  of  the  plur.  is  used,  in  the  latter 
case  the  plur.  is  used  instead  of  the  sing. 


92  ITI-VUTTAKA  f  §  80  - 

Happi  (nesses)   (§76)*;  and  Dissolution  (§77)  ;  and  Element 

(§78); 

By  Deterioration  (§  79)  *;  these  ten. 

§  80.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'  There  are,  O  monks,  these  three  improper  Ideas.' 
'  What  three  ? '  '  The  improper  Idea  attached  to  Considera- 
tion,2 the  improper  Idea  attached  to  gain  (labha-),  to  one's  own 
affairs  (sakkara-),  and  reputation  (siloka-),  the  improper  Idea 
attached  to  lack  of  compassion  for  another.3  These  verily,  O 
monks,  are  the  three  improper  Ideas/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  He  that  is  attached  to  consideration, 
To  gain,  to  one's  own  affairs,  and  esteem, 
That  taketh  pleasure  in  companionship — 
He  is  far  from  the  destruction  of  the  Fetters. 

But  (lit.  and)  he  that  hath  abandoned  children  and  herds, 

Dwelling  apart  and  abandoning  society — 4 

Such  a  monk  as  this  is  able 

To  attain  Supreme  Enlightenment/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

1For  the  apocopated  form,  cf.  the  preceding  resume,  page  79,  note  2. 

*vitakka-;  this  word  is  rendered  'Conception'  by  Mrs.  Rhys  Davids,  DhS. 
§§7,  1 60,  167,  a  rendering  which,  though  suitable  to  a  work  of  the  psycho- 
logical character  of  the  Dhamma  Sanghani,  would  not  be  as  appropriate  here. 

8  anavannatti- ;  this  unusual  word  is  not  in  Childers.  I  should  compare  it 
with  the  Skt.  *an-ava-jnapti-.  From  the  Skt.  verb  jna-,  'to  know,'  is  formed 
the  noun  jiiapti-,  '  knowledge,'  although  the  verb  ava-jna-,  '  to  despise,  to  con- 
temn,' does  not  have  in  Sanskrit  a  corresponding  noun  *ava-jnapti- ;  it  is  to 
this  hypothetical  form  with  a  negative  prefix  an-,  that  I  compare  this  Pali 
word. 

4  anuddayata- ;  this  seems  to  be  a  genuine  Pali  word.  See  Samyutta-Nikaya, 
edited  by  Leon  Peer,  vol.  2,  p.  218,  and  also  the  Vinaya  Pitaka,  edited  by 
Windisch,  vol.  2,  p.  196.  Compare  also  Mrs.  Rhys  Davids,  DhS.  §  1056. 
Childers,  Pali  Diet.,  s.  v.,  correlates  the  word  with  Skt.  anudaya-,  '  pity.' 

6  sangha-,  apparently  not  used  here  in  the  usual  acceptation  of  '  the  Order.' 


-  §  8 1  ]  TRANSLATION  93 

§  81.  *  I  have  seen  creatures,  O  monks,  who  were  overcome,  whose 
thoughts  were  taken  possession  of  by  their  own  affairs (sakkdra-). 
who,  after  the  dissolution  of  the  body  after  death,  go  to  punish- 
ment, misfortune,  torture,  and  perdition.  Those  creatures  seen 
by  me,  O  monks,  who  are  overcome,  whose  thoughts  are  not 
taken  possession  of  by  their  own  affairs,  after  the  dissolution 
of  the  body  after  death,  go  to  punishment,  misfortune,  torture, 
and  perdition.  Those  creatures  seen  by  me,  O  monks,  who  are 
overcome,  whose  thoughts  neither  are  nor  are  not  taken  pos- 
session of  by  their  own  affairs,  after  the  dissolution  of  the  body 
after  death,  go  to  punishment,  misfortune,  torture,  and  perdition. 

'  Now,  not  having  heard  this  (truth)  of  (i.  e.  promulgated  by) 
anyone  else,  whether  devotee  or  brahman,  I  say :  "  Those  crea- 
tures seen  by  me,  O  monks,  who  are  overcome,  whose  thoughts 
are  taken  possession  of  by  their  own  affairs,  after  the  dissolu- 
tion of  the  body  after  death,  go  to  punishment,  misfortune,  tor- 
ture, and  perdition.  Those  creatures  seen  by  me,  O  monks,  who 
are  overcome,  whose  thoughts  are  not  taken  possession  of  by 
their  own  affairs,  after  the  dissolution  of  the  body  after  death,  go 
to  punishment,  misfortune,  torture,  and  perdition.  Those  crea- 
tures seen  by  me,  O  monks,  who  are  overcome,  whose  thoughts 
neither  are  nor  are  not  taken  possession  of  by  their  own  affairs, 
after  the  dissolution  of  the  body  after  death,  go  to  punishment, 
misfortune,  torture,  and  perdition." 

'  And  furthermore  since  this  entirety  is  understood,  seen,  and 
known  by  me,  for  that  reason  I  say :  "  Those  creatures  seen  by  me 
O  monks,  who  are  overcome,  whose  thoughts  are  taken  posses- 
sion of  by  their  own  affairs,  after  the  dissolution  of  the  body 
after  death,  go  to  punishment,  misfortune,  torture,  and  perdi- 
tion. Those  creatures  seen  by  me,  O  monks,  who  are  overcome, 
whose  thoughts  are  not  taken  possession  of  by  their  own  affairs, 
after  the  dissolution  of  the  body  after  death,  go  to  punishment, 
misfortune,  torture,  and  perdition.  Those  creatures  seen  by  me, 
O  monks,  who  are  overcome,  whose  thoughts  neither  are  nor  are 
not  taken  possession  of  by  their  own  affairs,  after  the  dissolu- 


94  ITI-VUTTAKA  [  §  82  - 

tion  of  the  body  after  death,  go  to  punishment,  misfortune,  tor- 
ture, and  perdition."  3 

'  He  whose  Contemplation  (samadhi-) 
Neither  is  nor  is  not  disturbed 
By  his  own  affairs 
And  that  liveth  attentively — 

Him,  thoughtful,  persevering,  (and)  discerning  the  subtle 

(sukhuma-)  Belief, 
Whose  delight  is  in  the  destruction 
Of  the  Clinging  to  Existence  (upadana-) — 
Him  they  call  a  good  man/ 

§  82.  '  These  three  divine  reports,  O  monks,  go  forth  time  after 
time1  among  the  gods/  '  What  three  ? '  *  At  the  time,  O  monks, 
when  a  holy  disciple  hath  cut  off  his  hair  and  beard,  and  hath 
donned  the  yellow  robes,  (when  he)  aimeth  at  the  houseless  life 
(of  an  ascetic)  by  his  renunciation  of  home — at  this  time,  O 
monks,  the  divine  report  goeth  forth  among  the  gods :  "  This  holy 
disciple  aimeth  at  fighting  with  the  devil  (Mara)."  This,  O 
monks,  is  the  first  divine  report  which  goeth  forth  among  the  gods 
time  after  time. 

'And  furthermore,  at  the  time,  O  monks,  when  a  holy  dis- 
ciple liveth  (joined  with  the  junction  of  Devotion,  i.  e.)  devoted 
to  the  seven  laws  accessory  to  Supreme  Enlightenment — at  this 
time,  O  monks,  the  divine  report  goeth  forth  among  the  gods: 
"  This  holy  disciple  fighteth  with  the  devil."  This  O  monks,  is 
the  second  divine  report  which  goeth  forth  among  the  gods  time 
after  time. 

'  And  furthermore,  at  the  time,  O  monks,  when  a  holy  disciple 
liveth,  having  by  the  destruction  of  the  Taints  known  fact  to 
face  and  attained  in  (this)  seen  world  Emancipation  of  thought 
and  Emancipation  of  wisdom — at  this  time,  O  monks,  the  re- 
port goeth  forth  among  the  gods :  "  This  holy  disciple  is  victor 

1  Edmunds,  Buddhist  and  Christian  Gospels,  p.  145,  translates  the  phrase 
samayS  samayam  upsdaya,  as  '  from  time  to  time.'  The  words  appear  to  mean 
literally  '  time  including  time.' 


-  §  83  ]  TRANSLATION  95 

in  the  conflict,  (and)  since  he  hath  conquered  (at)  the  battle- 
front,  he  dwelleth  beyond.1  This,  O  monks,  is  the  third  divine 
report  which  goeth  forth  among  the  gods  time  after  time.  These 
verily,  O  monks,  are  the  three  divine  reports  which  go  forth 
among  the  gods  time  after  time.' 

'  Even  the  gods  verily  will  do  homage  unto  him 
Whom  they  have  seen  to  be  victor  in  the  conflict, 
A  disciple  of  Supreme  Enlightenment, 
Great,  time-surpassing. 

"  Homage  unto  thee,  O  unconquerable  one ! 
Thou  who  hast  overcome  the  hard  to  conquer, 
Who  hast  constantly  overcome 
The  army  of  Death  by  Release  (vlmokkha-)  " 

Thus  will  the  gods  do  homage  unto  him 

That  hath  attained  the  goal  (manasa-,  lit.  purpose)  ; 

They  will  do  homage  unto  him 

Because  he  proceedeth2  to  the  power  over  Death/ 

§  83.  '  O  monks,  when  a  god  hath  fallen  from  Dharma  in  his 
body,  there  appear  five  prognostics:  garlands  wither,  garments 
become  soiled,  sweat  is  emitted  from  the  armpits,  a  bad  color 
cometh  upon  his  body,  the  god  taketh  no  pleasure  in  his  divine 
ambrosia. 

'  The  (other)  gods,  O  monks,  when  they  have  learned  that  this 
son  of  a  god  hath  fallen  from  Dharma,  sympathize  with  him  in 
three  phrases,  namely,  "Go  hence,  sir,  unto  felicity  (sugati-), 
and  when  thou  hast  gone  thither,  do  thou  take  that  which  is 
good  to  take  (suladdha-labham  labha),  and  when  thou  hast  so 
done,  do  thou  be  firmly  established  therein." ' 3 

When  this  was  said  a  certain  monk  spake  unto  the  Blessed 
One  in  this  manner:  *  What  in  sooth,  Sire,  is  considered  an 
attainment  of  felicity  on  the  part  of  the  gods,  and  what,  Sire,  a 

1  ajjhSvasati,  Skt.  *adhy-a-vas- ;  this  would  seem  to  imply  'he  dwelleth  in 
Nirvana.' 

*  vajati,  Skt.  root  vraj-. 

8  suppatitthita-,  Skt.  su-prati-stha-. 


96  ITI-VUTTAKA  [  §  83- 

taking  of  what  is  good  to  take  on  the  part  of  the  gods,  and 
further,  Sire,  what  is  considered  "  being  firmly  established  there- 
in "  on  the  part  of  the  gods? '  '  Humanity  (manussatta-)  verily, 
O  monks,  is  considered  an  attainment  of  felicity  on  the  part  of  the 
gods.  The  Faith  which  a  devotee,  when  he  hath  become  human, 
doth  acquire  from  the  discipline  of  the  law  made  known  by  the 
Consummate  One — this  (Faith)  verily,  O  monks,  is  considered 
on  the  part  of  the  gods  a  taking  of  what  is  good  to  take.  Fur- 
thermore this  Faith  becometh  fixed  in  him  (lit.  of  him)  firmly 
established  (because)  born  from  the  depths  of  his  being,  firm, 
not  to  be  restricted  by  devotee,  or  brahman,  or  god,  or  devil,  or  by 
brahman  or  anyone  else  in  the  world ;  this  verily,  O  monks,  is  con- 
sidered on  the  part  of  the  gods  "  being  firmly  established 
therein." ' 

'  When,  owing  to  the  uncertainty  of  life, 
A  god  falleth  from  his  divine  body 
Three  reports  go  forth  among  the  gods 
In  sympathy  with  him: — 

"  Go  hence,  sir,  unto  felicity, 
Unto  companionship1  of  men, 
And,  when  thou  hast  become  human, 
(Go  unto)  the  unsurpassed  Faith. 

"  This  is  the  Faith  of  thee  (who  art)  fixed  therein2 
A  Faith  that  is  born  from  the  depths  (of  thy  being), 
Not  to  be  shaken3  as  long  as  life  doth  last ; 
It  is  made  known4  in  the  True  Law. 

*  sahavyatam ;  I   take   this   as   the   ace.   sing,   of   a   nom.   sahavyata,   and 
compare  it  with  Skt.  *saha-vya-ta-.     In  Sanskrit  the  suffix  -vya  is  not  common 
as  a  secondary  suffix   (see  Whitney,  Skt.  Gram.,   §  1228  c),  and  seems  to  be 
used  exclusively  with  words  expressing  relationship,  e.  g.,  pitruya-,  '  paternal 
uncle.'     The  suffix  -vya  is  exemplified  in  Pali  in  other  words,  e.  g.,  dasavyam-, 
'  servitude,  slavery,'  and  patavyata-,  Skt.  patavyata-,  '  injury,  slaying.' 

nivittha-,  Skt.  ni-vrtta-,  from  the  root  vrt-,  '  to  turn.' 

3  asamhira;  I  take  this  word  as  a  formation  from  sam-irati,  comparing  it 
with  the  Skt.  lr-,  '  to  set  in  motion,  to  shake.'  For  the  insertion  of  the  letter 
h  see  Pischel,  Gramtnatik  der  Prakrit-Sprachen,  §  338.  It  must  be  noted, 
however,  that  samirati  without  the  h  does  not  occur  in  Pali.  Franke,  Pali 
und  Sanskrit,  p.  101,  n.  63,  says:  'Vortritt  von  h  nicht  uberall  belegt.' 

*  suppav edite ;  compare  Skt.  causative  of  su-pra-vid-. 


-  §  84  ]  TRANSLATION  gj 

"  For,  having  avoided 
Evil  actions  of  body, 
Word,  and  thought, 
That  hath  evil  repute,1 

"  And  having  done  much  and  boundless  good 
In  body,  word,  and  thought, 
One  doth  become 
Freed  from  the  Substrata. 

"  For  by  giving  he  hath  acquired  this  great  virtue 
Which  is  related  to  the  Substrata ; 
Verily  he  hath  stablished  other  mortals 
According  to  the  True  Law  of  Chastity." 

When  the  gods  know  that  a  god  hath  fallen, 
With  this  kindly  feeling2 
They  do  encourage  him — 
"  Be  thou  a  god  again  and  again." ' 

§  84.  '  There  are  these  three  individuals,  O  monks,8  who  are 
born  into  the  world  for  the  advantage  and  for  the  felicity  of  many 
persons,  out  of  kindly  feeling  for  the  world,  for  the  benefit,  for 
the  advantage  and  for  the  felicity  of  gods  and  men/  '  What 
three  ?  '  '  Here  in  the  world,  O  monks,  is  born  the  Sanctified  One, 
the  Supremely  Enlightened  One,  who  is  endowed  with  knowledge 
and  (good)  behavior,  who  is  felicitous,  who  knoweth  the  world, 
an  unsurpassed  guider  of  men  that  have  to  be  tamed,  a  teacher 
of  gods  and  men,  enlightened,  blessed.  He  it  is  that  expoundeth 
the  law  of  the  beginning,  middle,  and  end  of  good  acts,  and  who 
maketh  known  the  Teacher  with  his  characteristics,  (and  who 
maketh  known)  the  full  and  perfect  life  of  Chastity.  This,  O 

1  dosa-sannita-,  Skt.  dosa-sam  =  jna-. 

*imaya  kampaya;  in  form  this  may  be  either  an  instr.,  dat.,  abl.,  or  gen. 
It  is  probably  an  instr.  of  quality,  equivalent  to  the  Latin  abl.  of  quality.  See 
Speyer,  Sanskrit  Syntax,  p.  50,  para.  3. 

*  The  vocative  occurs  only  in  S. 

8 


98  ITI-VUTTAKA  [  §  84  - 

monks,  is  the  first  individual  that  is  born  into  the  world  for  the 
advantage  and  for  the  felicity  of  many  persons,  out  of  kindly  feel- 
ing for  the  world,  for  the  benefit,  for  the  advantage,  and  for  the 
felicity  of  gods  and  men. 

'  And  moreover,  after  him,  O  monks,  there  is  (an  individual) 
who  is  called  a  disciple  of  the  Teacher,  sanctified,  with  Taints 
destroyed,  who  doeth  his  duty,  who  hath  laid  aside  his  burden, 
who  hath  attained  the  right  goal  (attha-),  with  Bonds  of  Exist- 
ence completely  destroyed,  emancipated  by  perfect  knowledge. 
He  it  is  that  expoundeth  the  law  of  the  beginning,  middle,  and  end 
of  good  acts,  and  who  maketh  known  the  Teacher  with  his 
characteristics,  (and  who  maketh  known)  the  full  and  perfect  life 
of  Chastity.  This  verily,  O  monks,  is  the  second  individual  that 
is  born  into  the  world  for  the  advantage  and  for  the  felicity  of 
many  persons,  out  of  kindly  feeling  for  the  world,  for  the  benefit, 
for  the  advantage,  and  for  the  felicity  of  gods  and  men. 

'  And  moreover,  after  him,  O  monks,  there  is  (an  individual) 
who  is  called  a  disciple  of  the  Teacher,  a  novitiate  imbued  with 
intelligence,1  learned,  endowed  with  that  which  maketh  for 
Character  (sllavat-).  He  it  is  that  expoundeth  the  law  of  the 
beginning,  middle,  and  end  of  good  acts,  and  who  maketh  known 
the  Teacher  with  his  characteristics,  (and  who  maketh  known) 
the  full  and  perfect  life  of  Chastity.  This,  O  monks,  is  the  third 
individual  that  is  born  into  the  world  for  the  advantage  and  for 
the  felicity  of  many  persons,  out  of  kindly  feeling  for  the  world, 
for  the  benefit,  for  the  advantage,  and  for  the  felicity  of  gods  and 
men.  These  verily,  O  monks,  are  the  three  individuals  who  are 
born  into  the  world  for  the  advantage  and  for  the  felicity  of 
gods  and  men.' 

'  The  Teacher  verily  is  the  first  great  Sage  in  the  world ; 
Following  him  is  the  disciple  of  perfected  mind, 
And  then  next  the  novitiate,  imbued  with  intelligence, 
Learned,  endowed  with  that  which  maketh  for  Character. 

1  patipada-,  a  vrddhi  derivative  of  Skt.  prati-pad-. 


—  §85]  TRANSLATION  99 

These  three,  teachers  of  gods  and  men, 
Givers  of  radiance,  speaking  forth  the  Law, 
Unclose  the  door  of  immortality1 ; 
They  release  many  from  the  Bond. 

Those  who,  by  the  unsurpassed  leadership  of  the  Teacher, 

Follow  on  the  path  which  hath  well  been  shown, 

And  those  who  are  earnest  in  the  teachings  of  the  Felicitous 

One, 
Make  an  end  of  Misery  e'en  here  (in  the  world)/ 

§  85.  '  Ye  should  live,  O  monks,  seeing  what  is  impurity  in 
the  body;  there  should  likewise  be  present  before  you  internally 
attention  (lit.  memory)  to  your  inhalation  and  exhalation 
(dnapdna-)  ;  ye  should  live  seeing  impermanence  in  the  Aggre- 
gates. 

'And  of  those  that  live  seeing  what  is  impurity  in  the  body, 
whatever  inclination  (anusaya-)  toward  Passion  there  is  (in 
them),  (all  that  inclination)  is  destroyed  by  their  elements  of 
purity  (lit.  by  their  pure  element). 

'  And  (likewise)  from  having  present  before  oneself  internally 
attention  to  (one's)  inhalation  and  exhalation,  whatever  external 
repositories  of  ideas  (i.  e.  modes  of  thought)  there  are,  which 
tend  toward  hindrance,  they  become  of  no  account  (lit.  do  not 
exist). 

'  And  of  those  that  live  seeing  the  impermanence  which  is  in 
the  Aggregates — whatever  ignorance  there  is  in  those  people, 
(all  that  ignorance)  is  destroyed,  and  whatsoever  sapience  (vijja-) 
there  is  in  those  people,  (all  that  sapience)  cometh  to  the  fore.'  2 

'  The  one  that  seeth  what  is  impure  in  the  body, 
With  his  thoughts  fixed  on  inhalation  and  exhalation, 
Seeing  the  tranquillity  (samatha-)  of  all  the  Aggregates, 
Ardent  at  all  times, 

1  This  phrase  is  in  absolute  contradiction  with  the  usual  Buddhist  doctrine, 
which  states  distinctly  that  immortality  is  not  and  should  not  be  the  goal  of 
the  righteous  man. 

2  itppajjati,  lit.  '  rises  up,  comes  into  being.' 


IOO  ITI-VUTTAKA  [§86- 

This  monk  verily  hath  proper  vision 

Inasmuch  as  he  is  emancipated  here  (in  this  world)  ; 

If  he  is  good  and  hath  attained  Insight,   - 

He  is  a  sage  that  hath  escaped  the  yoke  of  earthly  existence.' 

§  86.  '  This  is  a  lesser  law  unto  a  monk  that  hath  entered  upon 
his  greater  and  his  lesser  laws.  In  explanation1  of  the  phrase 
"  that  hath  entered  upon  his  greater  and  his  lesser  laws  " :  he 
is  one  that  speaketh  that  which  is  lawful,  he  is  one  that  speaketh 
not  that  which  is  unlawful ;  he  is  one  that  reflecteth  on  that  which 
is  lawful,  he  is  one  that  reflecteth  not  on  that  which  is  not  lawful. 
When  he  hath  accomplished2  both  of  these  things,  he  liveth  re- 
signed,3 thoughtful,  and  mindful/ 

'  The  monk  that  delighteth  in  and  is  delighted  by  the  Law, 
That  doth  meditate  upon  the  Law, 
That  remembereth  the  Law, 
Doth  not  abandon  the  True  Law. 

If  in  going  or  in  standing, 

Or  in  sitting  or  in  reclining, 

He  gaineth  supremacy  over*  his  own  thoughts, 

Truly  that  one  goeth  to  Repose/ 

§  87.  '  There  are  these  three  improper  ideas,  O  monks,  which 
cause  blindness,  lack  of  sight,  and  ignorance,  bring  about  cessa- 
tion of  wisdom,  tend  toward  hindrance,  and  conduce  to  absence 
of  Nirvana/  'What  three?'  'The  idea  of  Lust,  O  monks, 

1  veyyakaranftya,  cf.  Skt.  vyakarana-,  '  Auseinandersetzung.'  I  am  indebted 
to  the  kindness  of  Dr.  Truman  Michelson  for  the  explanation  of  this  form 
as  a  dative  of  purpose.  See  Kuhn,  Pali  Grammatik,  70.  The  word  is  not 
cited  in  Childers  with  this  meaning. 

*abhinivajjetva;  this  may  be  analyzed  as  a  gerund  of  abhi-ni-varjayati, 
from  the  root  vrj-.  The  compound  does  not  appear  in  Sanskrit.  Consult 
Bohtlingk  and  Roth  under  abhivarga-,  defined  as  '  Bereich.' 

8  The  foregoing  prose  passage  very  strongly  confirms,  it  seems  to  me,  the 
view  advanced  in  the  Introduction,  p.  9-10,  namely,  that  the  prose  portions  of 
the  Iti-vuttaka  are  in  the  nature  of  a  commentary.  This  particular  one  does 
not  seem  to  have  a  very  close  connection  with  the  following  stanzas. 

*samayam;  I  take  this  as  a  pres.  participle  of  the  root  fam-. 


-§88]  TRANSLATION  IOI 

causeth  blindness,  lack  of  sight,  and  ignorance,  bringeth  about 
cessation  of  wisdom,  tendeth  toward  hindrance,  and  conduceth 
to  absence  of  Nirvana.  The  idea  of  Malevolence,  O  monks, 
causeth  blindness,  lack  of  sight,  and  ignorance,  bringeth  about 
cessation  of  wisdom,  tendeth  toward  hindrance,  and  conduceth 
to  absence  of  Nirvana.  The  idea  of  Cruelty,  O  monks,  causeth 
blindness,  lack  of  sight,  and  ignorance,  bringeth  about  cessation 
of  wisdom,  tendeth  toward  hindrance,  and  conduceth  to  absence 
of  Nirvana.1 

'  There  are  these  three  proper  ideas,  O  monks,  which  do  not 
cause  blindness,  lack  of  sight,  and  ignorance,  which  do  not  bring 
about  cessation  of  wisdom,  which  tend  not  toward  hindrance, 
(but)  which  conduce  to  Nirvana/  'What  three?1  'The  idea 
of  Separation  (nekkhamma-) ,  O  monks,  causeth  not  blindness, 
lack  of  sight,  and  ignorance,  doth  not  bring  about  cessation  of 
wisdom,  doth  not  tend  toward  hindrance,  (but)  conduceth  to 
Nirvana.  The  idea  of  Non-malevolence,  O  monks,  causeth  not 
blindness,  lack  of  sight,  and  ignorance,  doth  not  bring  about 
cessation  of  wisdom,  doth  not  tend  toward  hindrance,  (but)  con- 
duceth to  Nirvana.  The  idea  of  Non-cruelty,  O  monks,  causeth 
not  blindness,  lack  of  sight,  and  ignorance,  doth  not  bring  about 
cessation  of  wisdom,  doth  not  tend  toward  hindrance,  (but)  con- 
duceth to  Nirvana/ 

'One   should   reflect  on  the   three   proper  ideas,   and   should 

renounce 

The  three  improper  ones.     He  verily  that  doth  reflect  upon 
And  doth  subdue2  his  ideas,  as  the  rain  doth  subdue 
Dust  that  is  raised — he  truly  e'en  here  (in  this  world) 
By  gaining  supremacy  over  his  ideas  by  his   thought    (or, 

heart), 
Hath  gone  unto  a  condition  of  Repose/ 

§  88.  '  There  are,   O  monks,  these  three  internal   impurities, 
internal  foes,  internal  enemies,  internal  murderers,  and  internal 

1  Compare  the  similar  passage  in  §  no. 
8  Literally  '  subdues  his  reflected-on  ideas.' 


I O2  ITI-VUTTAK A  [  §  88  - 

adversaries/  '  What  three  ?  '  '  Desire,  O  monks,  is  an  internal 
impurity,  foe,  enemy,  murderer,  and  adversary.  Hate,  O  monks, 
is  an  internal  impurity,  foe,  enemy,  murderer,  and  adversary. 
Delusion,  O  monks,  is  an  internal  impurity,  foe,  enemy,  murderer, 
and  adversary.  These  verily,  O  monks,  are  the  three  internal 
impurities,  foes,  enemies,  murderers,  and  adversaries/ 

1  Desire  begetteth  unseemliness  (anattha-)  ; 
Desire  exciteth  the  thoughts; 
A  person  is  not  aware  of  this  danger 
Which  is  born  from  within. 

The  man  that  is  dominated  by  Desire 

Doth  not  know  what  is  seemly  and  seeth  not  the  Law; 

That  man  whom  Desire  doth  accompany, 

Becometh  like  unto  murky  (andha-)  darkness. 

And  he  that  hath  abandoned  Desire, 

And  desireth  not  the  things  that  make  for  Desire — 

From  him  Desire  doth  pass  away 

As  doth  a  drop  of  water  from  the  lotus. 

Hate  begetteth  unseemliness; 
Hate  exciteth  the  thoughts; 
A  person  is  not  aware  of  this  danger 
Which  is  born  from  within. 

The  man  that  is  dominated  by  Anger 
Doth  not  know  what  is  seemly  and  seeth  not  the  Law ; 
That  man  whom  Hate  doth  accompany, 
Becometh  like  unto  murky  darkness. 

And  he  that  hath  abandoned  Hate, 

And  hateth  not  the  things  that  make  for  Hate — 

From  him  Hate  doth  pass  away 

As  doth  Tal1  fruit  from  its  stem. 

1  From  this  word  comes  the  English  term  '  toddy  ' ;  see  Hobson-Jobson,  s.  v. 
With  this  Pali  word  compare  the  Hindustani  tari,  '  the  fermented  sap  of  the 
palmyra.' 


§  89  ]  TRANSLATION  1 03 

Delusion  begetteth  unseemliness ; 
Delusion  exciteth  the  thoughts ; 
A  person  is  not  aware  of  this  danger 
Which  is  born  from  within. 

The  man  that  is  under  Delusion 

Doth  not  know  what  is  seemly  and  seeth  not  the  Law; 
That  man  whom  Delusion  doth  accompany 
Becometh  like  unto  murky  darkness. 

And  he  that  hath  abandoned  Delusion,  and  is  not  deluded 

By  the  things  which  make  for  Delusion — 

He  doth  dispel  all  Delusion, 

As  the  rising  sun  (dispelleth)  the  darkness.' 

§  89.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'  By  three1  errors,  O  monks,  was  Devadatta  overcome  and  over- 
powered in  spirit  (lit.  'thought'),  and  was  (caused  to)  stay  for 
an  aeon  of  time  in  punishment  and  perdition  without  relief/  2 
'  By  what  three  ?  '  'By  sinful  longing,  O  monks,  was  Devadatta 
overcome  and  overpowered  in  spirit,  and  caused  to  stay  for  an 
aeon  of  time  in  punishment  and  perdition  without  relief.  By 
sinful  association,  O  monks,  was  Devadatta  overcome  and  over- 
powered in  spirit,  and  caused  to  stay  for  an  aeon  of  time  in 
punishment  and  perdition.  But  when,  in  truth,  he  became  mind- 
ful of  his  higher  duties,3  he  did  enter,  by  means  of  his  mundane 
conduct*  and  his  attainment  of  discrimination,  upon5  the  (fitting) 
end.  By  these  three  errors  verily,  O  monks,  was  Devadatta 
overcome  and  overpowered  in  spirit,  and  caused  to  stay  for  an 
aeon  of  time  in  punishment  and  perdition.' 

1  There  seems  to  be  something  missing  from  the  text,  as  only  two  '  errors ' 
are  mentioned  in  this  prose  passage,  as  far  as  I  understand  it. 

*atekiccha-,  from  the  verb  tikicchati,  Skt.  cikitsati,  'to  treat  medically,  to 
cure.' 

*  A  locative  absolute. 

*  oramattaka-,  not  clear  to  me  (possibly  compare  Skt.  avara-  and  worfo-?). 
8  antara  dpadi,  literally  '  entered  within.' 


IO4  ITI-VUTTAKA  [  §  89  - 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said 
the  following: 

'  Let  no  one  be  born  in  any  world  soever 
Having  sinful  longings; 
Know  ye  this  also  by  this1  (my  message) 
(Namely)  how  is  the  road  of  them  that  have  evil  longings. 

I  have  heard  that  Devadatta, 

Who  was  termed  "  wise," 

And  who  was  considered  to  be  "  of  perfected  mind," 

Was  resplendent  in  glory. 

But  having  acted  carelessly2 
And  offended3  the  Consummate  One, 
He  reached  the  Waveless  perdition4 
Four-portaled  and  frightful. 

For  whosoever  harmeth5  an  inoffensive6  man 

That  hath  done  no  deed  of  evil, 

Upon  him   indeed    (*'.   e.   the  offender),   being  offensive   in 

thought 
And  lacking  in  respect,  evil  will  light.7 

Whoso  should  think  to  pollute 
The  ocean  by  a  jar  of  poison, 
He  could  not  pollute  it  by  that, 
For  the  sea  is  great  (er)  than  the  jar. 

1  tadamina  is  the  reading  of  all  the  texts,  except  B,  which  reads  tadamina, 
and  S,  which  has  tadimina.  I  follow  the  latter  reading,  and  analyze  the  word 
into  tad-,  '  this/  and  iminS-,  an  instrumental  case  of  one  of  the  stems  of  the 
demonstrative  pronoun  ayam.  See  Whitney,  Skt.  Gram.,  §  501. 

8  Literally  '  having  walked  after  carelessness.' 

*apajja;  I  take  this  to  be  a  gerund  of  a-pad-.  See  Apte,  Skt.  Diet.,  under 
the  third  meaning,  '  to  get  into  misfortune,  fall  into  trouble/ 

4  One  of  the  eight  narakas,  or  hells,  regarded  as  the  most  dreadful. 

5  dubbhe,  an  opt.  3rd  sing.,  Skt.  druhyet.     See  Kuhn,  Pali  Grammatik,  p.  42. 
*  aduttha-,  probably  analogous  to  Skt.  a-duh-stha-. 

f  It  seems  to  me  that  the  causative  phusseti,  Skt.  sprf-,  is  out  of  place  here, 
and  I  should  therefore  follow  B  in  reading  phussati. 


-§QO]  TRANSLATION  1 05 

Even  so  he  that  (thinketh  to)  injure  by  a  word 

The  Consummate  One; 

A  word  doth  not  reach  unto  Him, 

Walking  uprightly,  good  in  thought. 

A  wise  man  should  make  such  a  one  his  friend, 

And  should  follow  him, 

In  following  whose  path, 

A  monk  may  attain  destruction  of  Misery/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

[End  of  the]  Fourth  Chapter  [i.  e.  of  the  third  division] 

Resume  p 

Idea  (§8o)1;  his  own  affairs  (§8i)1;  report  (§82)1; 
Falling  (§83)2;  in  the  world  (§84)  ;  offensive  (§85)  ; 
Law  (§  86) 3;  causing  blindness,  (§87)*;  impurity  (§88); 
By  Devadatta  (§89)5;  these  ten. 

§90.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'  There  are,  O  monks,  these  three  kinds  of  Serenity6  in  the  High- 
est.' '  What  three  ? '  'As  many  creatures  as  there  are,  O  monks, 
whether  without  feet,  or  with  two  feet,  or  with  four  feet,  or  with 
many  feet,  or  having  form,  or  without  form,  sentient  or  non- 
sentient,  or  neither  sentient  nor  non-sentient — highest  above  them 
all  is  accounted  the  Consummate  One,  the  Sanctified  One,  the 

1  Note  the  stem  forms,  vitakka-,  sakkdra-,  sadda-,  instead  of  the  nom.  case. 

2  Note  the  participle  cavamana-  instead  of  the  noun  cavana-. 

*  We  should  expect  anudhammo,  '  Lesser  Law,'  as  is  in  the  text. 

4  In  the  text  of  this  section  the  important  word  is  akusala-vitakka-,  'im- 
proper ideas,'  and  is  modified  by  a  list  of  adjectives.  The  writer  of  this 
resume  has  simply  chosen  the  first  one  of  this  list  in  place  of  the  important 
noun  which  it  modifies 

•Note  the  use  of  the  instrumental  case  for  the  sake  of  the  meter. 

*  agga-pasada-,    Skt.    agra-prasada- ;    the    second    element    in    Skt.    means 
'  condescension,  propitiousness,  serenity,  calmness.'     The  word  agga-  is  found 
no  less  than  eleven  times  in  the  stanzas  below. 


ITI-VUTTAKA  [§QO- 

Perfectly  Enlightened  One.  Whatsoever  ( persons ),O  monks,  have 
found  Serenity  in  the  Highest,  they  have  found  Serenity  in  that 
which  is  Highest,  and  unto  them,  moreover,  that  have  found 
Serenity  in  the  Highest,  there  cometh  highest  fruition. 

As  many  laws  as  there  are,  O  monks,  whether  compounded  or 
not  compounded,  the  highest  of  them  is  accounted  absence  of 
passion,  that  is  to  say,  the  effacing  of  lasciviousness,  the  repres- 
sion of  thirst  (pipasa-),  giving  up  one's  abode,  refraining  from 
conversation1,  destruction  of  Thirst  (tanha-)  ;  (for)  absence  of 
passion  (is)  Cessation,  Nirvana. 

*  Whatsoever  (persons),  O  monks,  have  found  Serenity  in  the 
law  of  the  absence  of  passion,  they  have  found  Serenity  in  that 
which  is  Highest,  and  unto  them,  moreover,  that  have  found 
Serenity  in  the  Highest,  there  cometh  highest  fruition. 

'  Whatsoever  perfected  laws  there  are,  O  monks,  the  noble 
eightfold  Path  is  proclaimed  to  be  the  soul  (atman-)  of  them. 
For  example:  Right  Belief,  right  resolves,  right  words,  right 
occupations  (kammanta-),  right  ways  of  living,  right  exertion, 
right  reflection,  right  Contemplation  (samadhi-). 

'Whatsoever  (persons),  O  monks,  have  found  Serenity  in  the 
law  of  the  Noble  Faith,  they  have  found  Serenity  in  that  which 
is  Highest,  and  to  them  that  have  found  Serenity  in  the  Highest, 
there  cometh  highest  fruition.2 

'  Whatsoever  Orders  or  Congregations  there  are,  O  monks, 
the  highest  of  these  is  accounted  the  Order  of  the  disciples  of 
the  Consummate  One,  namely,  four  couples  of  men,  eight  indi- 
viduals3, this  is  the  Order  of  the  disciples  of  the  Blessed  One, 
(this  Order)  worthy  of  worship,  worthy  of  hospitable  treatment, 
worthy  of  offerings,  worthy  of  salutation,  the  unsurpassed  realm 
(lit.  field)  of  virtue  in  the  world.4 

'  Whatsoever  persons,  O  monks,  have  found  Serenity  in  the 

1  vattum,  infin.  of  vatti,  Skt.  vac-. 

8  The  two  preceding  paragraphs  are  found  only  in  S. 

8  One  is  tempted  to  take  this  small  number  of  members  in  the  Congrega- 
tion, or  Order,  as  an  indication  of  the  beginnings  of  the  Buddhist  monaster- 
ies, and  as  perhaps  implying  an  early  date  of  compilation  of  this  work. 

*  The  preceding  paragraph  is  not  in  S. 


-§9l]  TRANSLATION  IO/ 

Order,  they  have  found  Serenity  in  that  which  is  Highest,  and  to 
them  that  have  found  Serenity  in  the  Highest,  there  cometh  high- 
est fruition/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  Of  them  that  have  found  Serenity  in  that  which  is  highest, 
Comprehending  the  Highest  Law, 
Having  found  Serenity  in  the  Highest  Buddha, 
Worthy  of  offerings  (and)  unsurpassed — 

Of  them  that  have  found  Serenity  in  the  Highest  Law 
Which  stilleth  Lusts  and  is  happy  (i.  e.  giveth  happiness) 
Having  found  Serenity  in  the  Highest  Order, 
The  unsurpassed  realm  of  virtue — 

Of  those  giving  gifts  of  the  first  fruits — 
(Of  all  these)    the  highest  virtue   increaseth, 
And  likewise  the  highest  life  and  repute,1 
Fame,  renown,  happiness,  (and)  power. 

The  wise  one  that  is  a  giver  of  that  which  is  highest, 

Who  is  intent  on  the  Highest  Law, 

Whether  he  be  god  or  mortal, 

He  doth  rejoice  in  his  attainment  of  the  Highest  Goal/ 

§  91.  '  This,  O  monks,  is  the  lowest  of  vocations,  namely,  the 
(vocation  of )  a  Pindola ;  this  word,2  O  monks,  refers  to  the  fact 
that  Pindola  wandered  about  in  the  world  with  bowl  in  hand. 
And  there  come  unto3  this  very  man,  O  monks,  the  sons  of 
(noble)  family,  (sons  who)  are  possessed  of*  wealth,  for 

1  vanna-,  Skt.  v arna-,  primarily  '  color,  beauty,'  then  *  caste/  It  can  hardly 
have  the  latter  meaning  here,  as  the  Buddhistic  tendency  was  away  from  caste. 

* abhilapa-,  lit.  'the  designation   (is  derived  from)  the  fact  that  (tV*)/ 

9  vasika- ;  this  word  can  mean  either  '  under  the  control,  or  possession,  of ' 
and  '  empty,  devoid  of.' 

4  From  this  point  throughout  the  remainder  of  this  section,  I  confess 
extreme  uncertainty  in  my  interpretation.  The  only  facts  of  which  I  feel 
fairly  sure  are  that  Pindola  at  first  had  a  good  reputation  and  attracted  noble 


IO8  ITI-VUTTAKA  [  §  QI  - 

the  sake  of1  the  possession  of  wealth;  not  only  those  that 
are  brought  before  kings  are2  made  religious  mendicants,  nor 
those  brought  before  robbers,  nor  yet  those  in  debt,  nor  those  in 
fear(?).  And  furthermore  (there  come)3  those  who  are  o'er- 
spread  with  Misery,  who  are  overcome  with  Misery,  on  account 
of  birth,  old  age,  death,  griefs,  lamentations,  miseries,  woes,  and 
distresses,  with  the  idea  (iti)  that  possibly  (dpi  eva  nama)  a 
termination  of  all  this  Aggregate  of  Misery  may  be  learned  from 
him  that  hath  crossed  beyond  (birth,  old  age,  etc.). 

'  And  even  so,  O  monks,  this  son  of  noble  family  (meaning 
Pindola  ?)  becometh*  covetous,  with  keen  passion  for  Lusts, 
malevolent  in  thought,  corrupt  in  his  mind's  aims,  of  forgetful 
memory,  unmindful,  not  self -composed,  with  wandering  thoughts, 
with  untamed  senses. 

'Just  as5  a  funeral  torch,  O  monks,  standing  in  a  dung  heap, 
giving  light  between  both  (*.  e.  the  village  and  the  forest  ?), 
neither  kindleth  the  store  of  faggots  in  the  village,  nor  in  the 
forest;  by  such  a  simile  do  I  speak  of  this  individual,  (for)  he 
hath,  on  the  one  hand,  abstained  from  the  enjoyments  of  the  house- 
holder, and  yet,  on  the  other  hand,  he  maketh  not  full  the  wealth 
of  the  order  of  devotees  (  ?) .' 

*  Having,  on  the  one  hand,  abstained  from  the  pleasures  of  the 

householder, 
Yet,  on  the  other,  (being)  ill-fortuned,  with  ruined  self-respect 

(mana-,  lit.  pride), 

He  doth  scatter  forth  the  wealth  of  the  order  of  the  devotees ; 
He  perisheth  like  a  funeral  torch. 

followers,  but  later  fell  from  grace,  and  after  his  fall  is  compared  to  the 
futile  dying  flame  of  a  funeral  torch.  Are  we  to  compare  with  this  the  story 
of  Pindola-Bharadvaja  and  the  sandal  bowl?  See  Kern,  Manual  of  Indian 
Buddhism  (Strassburg,  1896),  pp.  32,  108. 

I  paticca,  Skt.  pratltya,  lit.  '  going  up  to,  for  the  purpose  of/ 

I 1  follow  S  in  omitting  na  before  ajtvikS  pakatS. 
8  Supplying  upenti  from  the  preceding  sentence. 

4  Omit  so  ca,  following  B,  C,  M,  P,  Pa,  S. 
eOn  seyyathS  compare  page  126,  note  2. 


-  §  92  ]  TRANSLATION 

Better  would  it  be  to  swallow  a  heated  iron  ball, 
Like  flaming  fire,  than  that  a  bad, 
Unrestrained  fellow  should  live 
On  the  charity  of  the  land/ 

§  92.  '  Even  if  a  monk  should  gather  up  the  edges  of  his  robe 
and  follow  behind  me,1  and  should  walk  in  my  footsteps  (lit. 
step  by  step),  yet  if  he  should  become  covetous,2  with  keen 
passion  for  Lusts,  malevolent  in  thought,  corrupt  in  the  aspira- 
tion of  his  mind,  of  heedless  memory,3  unmindful,  not  self- 
composed,  letting  his  thoughts  wander,  with  his  senses  unculti- 
vated,4 then  is  he  far  from  me  and  I  from  him/  'Why?' 
'  Because,  O  monks,  that  monk  seeth  not  the  Law,  and  seeing 
not  the  Law  he  seeth  not  me. 

'  But  if  a  monk  should  dwell  even  a  hundred  leagues  from  me5 
and  be  not  covetous,  nor  with  keen  passion  for  Lusts,  nor  malevo- 
lent in  thought,  nor  corrupt  in  his  mind's  aspiration,  (but)  heed- 
ful in  memory,  mindful,  self -composed,  noble  in  thought,  with 
his  senses  cultivated,  then  is  he  near  to  me  and  I  to  him/ 
'  Why  ? '  '  Because,  O  monks,  that  monk  seeth  the  Law,  and 
seeing  the  Law,  he  seeth  me/ 

1  pitthito  anubandho ;  the  former  word  is  analogous  to  Skt.  prsthatas,  '  from 
the  rear,  behind.'  The  latter  word  anubandha-  is,  in  my  opinion,  a  wrong 
reading ;  it  is  glossed  in  Bohtlingk  and  Roth  as  '  Band,  Verbindung,  ununter- 
brochene  Reihe  oder  Folge ;  Absicht.'  The  compound  verb  anu-bandhati,  how- 
ever, means  *  to  follow.'  I  should  therefore  change  the  reading  in  the  Pali 
to  anubaddho,  a  past  participle  of  this  verb.  Edmunds,  who  has  translated 
the  prose  portion  of  this  section,  Buddhist  and  Christian  Gospels,  p.  149,  has 
the  same  translation  as  above. 

3  abhijjhalu,  Skt.  abhi-dhya-,  'longing,  wish,  desire,'  plus  the  suffix  -alii, 
for  which  compare  Whitney,  Skt.  Gram.,  §  1192  b  and  §  1227!). 

8  muttha-sati- ;  for  an  explanation  of  the  first  member  of  this  compound  I 
am  indebted  to  my  friend  Mr.  Chas.  J.  Ogden,  who  suggested  that  this  word  is 
to  be  compared  to  the  Skt.  root  mrs-.  The  past  participle  of  this  root  does  not 
actually  occur  in  any  Sanskrit  text,  but  this  Pali  muttha-  corresponds  perfectly 
to  this  hypothetical  form  in  Sanskrit.  Compare  Pischel,  Grammatik  der 
Prakrit-Sprachen,  §51. 

*pakata-;  this  word  corresponds  to  Skt.  prakrta-,  from  which  comes  the 
designation  '  Prakrit '  for  the  vulgar  dialects. 

0 1  follow  the  variant  me  instead  of  so,  as  it  seems  the  better  reading. 


IIO  ITI-VUTTAKA  [§92~ 

'  If  even  a  follower  should  become  cupidinous  and  destructive, 
See  how  far  is  the  one  that  goeth  after  temptation,1 

From  him  that  goeth  not  after  it; 

How  far  is  the  one  that  is  not  content, 

From  him  that  is  content; 

How  far  the  greedy  one  is  from  him  that  is  devoid  of  greed. 

And  he  that  hath  insight  into  the  Law, 

And  is  wise  through  his  knowledge  of  the  Law, 

He,  like  a  pool  sheltered  from  the  wind,2 

Or  like  one  without  temptation,  is  absorbed  in  Repose.3 

See  how  near  he  that  is  without  temptation 

Is  to  him  that  is  without  temptation  ; 

How  near  he  that  is  tranquil  is  to  him  that  is  tranquil  ; 

How  near  he  that  is  unselfish  is  to  him  that  is  unselfish/ 

§  93.  '  There  are  these  three  Fires,  O  monks/  '  What  three?  ' 
1  The  Fire  of  Passion,  the  Fire  of  Hate,  the  Fire  of  Delusion. 
These  verily,  O  monks,  are  the  three  fires/ 

'  The  fire  of  Passion  burneth  mortals 
Addicted  to  Lusts  (and)  stupefied; 
The  fire  of  Hate,  moreover,  burneth 
The  malevolent  men,  who  kill  living  beings. 

The  fire  of  Delusion  burneth  the  infatuated, 
Those  unskilled  in  the  Noble  Law  ; 
These  fires  (consume)  ignorant  mankind 
That  take  delight  in  their  own  bodies. 


-;  I  analyze  as  eja-anuga-.  The  former  word  Mrs.  Rhys  Davids, 
DhS.  §  1059,  translates  as  'seduction.'  In  the  commentary  of  Buddhaghosa 
to  the  Dhammapada  it  is  glossed  by  akaddhana-,  '  drawing,  attraction.' 

2  1  follow  S.  reading  vilpasammati.  Compare  Childers,  Pali  Diet.,  under 
vupasamana-. 

8  1  follow  P,  reading  rahado  upanivato  va,  which  to  me  is  the  only  intel- 
ligible reading.  The  extra  syllable  may  be  accounted  for  either  by  assuming 
that  the  anaptyctic  vowel  of  rahado  does  not  count  in  the  meter,  or  by  assuming 
synizesis  with  the  following  word. 


-  §  94]  TRANSLATION  III 

They  (*.  e.  the  ignorant)  swell  (the  realm  of)  perdition, 
And  the  wombs  of  animals, 

And  the  realm  of  the  gods  and  the  departed  spirits  (pretas), 
Since  they  are  not  freed  from  the  bonds  of  Mara. 

And  they  that  are  devoted  night  and  day 

To  the  commandments  of  the  Supremely  Enlightened  One — 

Such  people  distinguish  the  fire  of  Passion 

By  being  constantly  aware  of  impurity. 

Superior  men,  moreover,  extinguish 

The  fire  of  Hate  by  friendship, 

And  the  fire  of  Delusion  by  wisdom, 

That  wisdom  which  causeth  one  to  attain  Discrimination. 

Those  prudent  (nipaka-)  people  having  unweariedly 
Night  and  day  extinguished  (these  fires), 
Attain  Nirvana  absolutely, 
And  absolutely  transcend  Misery. 

They,  of  noble  vision,  versed  in  the  Veda, 

Wise  through  right  knowledge, 

(And)  having  insight  into  the  destruction  of  Birth, 

Do  not  attain  Re-existence.' 

§  94.  *  A  monk  should  so  investigate,  O  monks,  that  when  he 
hath1  investigated  externally  (bahiddha),  his  Intellection2  becom- 
eth  clear ;  since  he  doth  not  fear  the  future,  through  his  not  being 
attached  to  (what  is)  undiffused,  internal,  (and)  non-static,  he 
becometh  possessed  of  no  cause  for  the  origin  of  the  misery  of 
Birth,  Old  Age,  and  Death.' 

*  A  monk  that  hath  abandoned  the  company  of  creatures, 
That  hath  cut  (loose  from)  the  current,3 

He  hath  utterly  destroyed  the  Transmigration  of  Births; 
He  hath  no  Re-existence/ 

1  The  ca  here  is  difficult  to  explain. 

2  vinnana- ;  see  page  88,  note  6,  with  ref .  there  given. 

*  Compare  the  compound  ahara-netti-,  '  current  of  subsistence,'  in  §  43. 


1 1 2  ITI-VUTTAKA  [  §  95  - 

§95.  'There  are,  O  monks,  these  three  sources1  of  Lust/ 
'  What  three  ? '  '  (The  sources  are  in)  people  that  have  Lust 
for  present  things;  (in  people)  that  delight  in  created  Lusts; 
(in  people)  that  are  subject  to  Lusts  created  by  others.  These 
verily,  O  monks,  are  the  three  sources  of  Lust/2 

'  Those  gods  with  Lust  for  present  things, 
Being  subject  to  them  .  .  . 
And  those  other  gods  who  feast  on  Lust, 
Delighting  in  created  pleasures  .  .  .8 

Under  these  and  other  circumstances 
A  wise  man  should  give  up 
All  Lust  for  sensual  enjoyments 
Both  divine  and  human. 

Cutting  off  the  torrent  hard  to  cross, 
Which  is  connected  with*  what  is  pleasant  and  joyful, 
They  attain  Nirvana  absolutely; 
They  absolutely  transcend  Misery. 

1upapatti->  no  Sanskrit  cognate.  It  may  be  a  formation  from  the  com- 
pound *upa-pad-.  Childers,  Pali  Diet.,  s.  v.,  defines  as  '  sensual  existence '  and 
cites  three  kinds  of  katna-upapattis ;  they  are  (i)  mankind  and  the  four  lowest 
deva-lokas,  '  god-worlds',  (2)  nimmana-rati,  '  created  delight,'  (3)  paranim- 
mita-rati,  'subjection  to  (Lusts)  created  by  others.'  I  do  not  feel  at  all  cer- 
tain about  the  word. 

•The  brevity  of  this,  as  well  as  of  the  two  preceding  prose  passages,  is 
noteworthy.  The  prose  in  this  particular  passage  is  inadequate,  it  seems  to 
me,  for  the  purpose  of  an  introduction  and  a  commentary  upon  the  stanzas 
which  follow.  It  contains  no  reference  to  the  last  three  stanzas,  and,  as  I 
think,  the  explanation  of  the  first  stanza  is  not  adequate. 

•In  my  opinion  something  has  been  lost  after  the  first  stanza.  The  two 
ye's  ought  to  have  two  corresponding  te's.  It  must  be  said,  however,  that 
vasavattino  and  nimmanaratino  might  each  be  taken  as  a  predicate  in  an 
eliptical  clause,  thus :  '  What  gods  are  with  Lust  for  present  things,  (they  are) 
subject  to  them ;  and  what  other  gods  are  feasting  on  Lust,  (they  are)  delight- 
ing in  created  things.'  But  the  pronoun  ya-  usually  has  a  correlative  expressed, 
and  for  this  reason  I  assume  a  break  in  the  text  after  verse  4.  As  strengthen- 
ing this  view,  it  may  be  noted  that  there  does  not  seem  to  be  any  grammatical 
connection  between  the  first  and  second  stanzas.  Further  evidence  of  textual 
corruption  within  this  section  lies  in  the  fact  that  lines  k-p  are  found  word 
for  word  in  §  93  preceding. 

4  gadh-;  see  page  48,  note  3. 


-  §  97  ]  TRANSLATION  1 1  3 

They,  of  noble  vision,  versed  in  the  Veda, 
Wise  through  right  knowledge, 
(And)  having  insight  into  the  destruction  of  Birth, 
Do  not  attain  Re-existence/ 

§  96.  '  He  that  is  joined  to  the  yoke  of  Lust,  O  monks,  that  is 
joined  to  the  yoke  of  Existence,  turning  back,  returneth  to  this 
world.  He  that  is  loosed  from  the  yoke  of  Lust,  O  monks,  (but) 
is  joined  to  the  yoke  of  Existence,  doth  not  turn  back  or  return 
to  this  world.  He  that  is  loosed  from  the  yoke  of  Lust,  O  monks, 
and  is  loosed  from  the  yoke  of  Existence,  becometh  a  Sanctified 
One  and  hath  his  Taints  destroyed/ 

'  Those  creatures  that  are  joined 
Both  to  the  yoke  of  Lust 

And  the  yoke  of  Existence,  go  to  Transmigration, 
And  to  Birth  and  Death. 

And  those  that  have  abandoned  Lusts, 
But  have  not  attained  destruction  of  the  Taints, 
(Even  though  still)  joined  to  the  yoke  of  Existence — 
They  are  called  "  Non-returners." 

And  those  that  have  ceased  from  Transmigration,1 
Destroying  Re-birth,  and  who  have  attained 
Destruction  of  the  Taints* — they  verily  have  in  this  world 
Crossed  to  the  other  shore/ 

Third  portion  for  recital 

§  97.  'A  monk  who  is  good  in  character,  O  monks,  good  in  the 
Law,  and  good  in  Wisdom,  is  called  "  perfected  in  the  discipline 
of  the  Law,"  he  is  (also)  called  a  "  Supreme  Man."  And  how, 
O  monks,  doth  a  monk  become  good  in  Character?  A  monk  be- 
cometh good  in  character  here  (in  this  world),  O  monks,  (if) 
he  liveth  restrained  by  the  restraint  of  the  Precepts,2  endowed 

*I  follow  P,  which  reads  khina-samsSlra,  as  -samsayS,  'doubts,'  does  not 
seem  so  appropriate  to  the  context. 

1  patimokkha- ;  this  is  the  name  of  an  epitome,  or  brief  list  of  rules,  which 
precede's  the  Vinaya  Pitaka,  the  second  of  the  three  '  baskets '  of  the  Buddhistic 
eanon.  For  a  good  discussion,  see  Pavolini,  Buddhismo  (Milan,  1898),  p.  79. 

9 


1 1 4  ITI-VUTTAKA  [  §  97  ~ 

with  a  (wide)  range  of  good  behavior,1  if  he  seeth  danger  in  the 
smallest  faults,  and  if,  having  taken  them  upon  himself,  he  doth 
exercise  himself  in  the  Subjects  of  Study  (sikkapada-).  Thus 
verily,  O  monks,  doth  a  monk  become  good  in  Character.  In 
such  manner  is  one  good  in  character. 

'  And  how  doth  one  become  good  in  the  Law  ?  A  monk  be- 
cometh  good  in  the  Law  here  (in  this  world),  O  monks,  (if)  he 
liveth  joined  by  the  ties  of  Devotion  to  (lit.  of)  the  things  ac- 
cessory to  Enlightenment.  Thus  verily,  O  monks,  doth  a  monk 
become  good  in  the  Law.  In  such  manner  is  one  good  in  Char- 
acter and  good  in  the  Law. 

'And  how  doth  one  become  good  in  Wisdom?  A  monk  be- 
cometh  good  in  Wisdom  here  (in  this  world),  O  monks,  (if)  he 
liveth  having  even  in  the  world,  by  the  destruction  of  his  Taints, 
(gained)  insight  into  the  taintless  Emancipation  of  Thought  and 
Wisdom,  (and  hath)  himself  known  and  seen  them  face  to  face.1 
Thus  verily,  O  monks,  a  monk  doth  become  good  in  Wisdom. 
In  such  manner,  when  one  hath  been  called  good  in  Character, 
good  in  the  Law,  good  in  Wisdom,  (and)  perfected  in  the  Dis- 
cipline, he  is  called  a  "  Supreme  Man."  3 

'  He  that  hath  done  no  evil  deed 
In  body,  word,  or  thought — 
Him  they  call  a  "  modest  monk," 
(For  they  think :)     "  He  is  good  in  Character." 

He  that  is  well-practised  in  the  Laws, 
Who  goeth  to  the  attainment  of  Enlightenment — 
Him  they  call  a  "  faithful  (anussada-)  monk," 
(For  they  think:)    "  He  is  good  in  the  Law." 


1  gocara-,  lit.  '  cow-pasture,'  then  '  scope,  range.'      Compare  the  Skt.  com- 
pound   gocara-gata-,    *  having    come    within    range    of,'    and    locana-gocara-, 
1  within  the  range  of  vision.' 

2  say  am  abhinnaya  sacchikatva  upasampajja;  for  a  discussion  of  this  phrase 
see  Childers,  Pali  Diet.,  p.  5,  second  column,  at  the  bottom  of  the  page. 


-  §  99  ]  TRANSLATION  115 

He  that  himself  understandeth  the  destruction 

Of  Misery  here  (in  this  world) — 

Him  they  call  a  "  taintless  monk," 

(For  they  think:)     "  He  is  good  in  Wisdom." 

He  that  is  endowed  with  these  Laws, 

Who  is  free  from  wickedness,  and  hath  cut  loose  from  all 

doubt, 

Who  is  detached  from  all  the  world — 
Him  they  call  "  forsaking  all  the  world !  " ' 

§  98.  '  There  are,  O  monks,  these  two  (kinds  of)  gifts,  namely, 
material  (amisa-,  lit.  fleshly)  and  spiritual  (dhamma-)  gifts, 
and  of  these  two,  O  monks,  the  higher  is  the  latter. 

'  There  are  these  two  (kinds  of)  distributions,  O  monks, 
namely,  material  and  spiritual  distribution  (samvibhdga-) ,  and  of 
these  two,  O  monks,  the  higher  is  the  latter. 

'  There  are  these  two  forms  of  kindliness  (anuggaha-,  lit. 
favor),  namely,  material  and  spiritual  kindliness,  and  of  these 
two  the  higher  is  the  latter/ 

'  Since   (men)  have  called  the  highest,  unsurpassed  gift, 
That  which  the  Blessed  One  hath  described  as  distribution, 
(Therefore)    no  wise,  understanding  person,  whose  tranquil 
thoughts  (are  fixed)  on  the  Chief  Possession  (*'.  e.  Dharma), 
Would  offer  sacrifice  at  (any)  time. 

And  whatsoever  persons  both  speak  and  hear  (this  doctrine), 
With  their  tranquil  thoughts  (fixed)  on  the  Commandment  of 

the  Auspicious  One, 
And  who  are  zealous  in  the  Commandment  of  the  Auspicious 

One— 
Their  highest  aim  is  purified/ 

§99.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'  By  means  of  the  Law,  O  monks,  do  I  account  to  be  a  brah- 
man him  that  hath  threefold  knowledge,  and  no  one  else  that 


1 1 6  ITI- VUTTAK A  [  §  QQ  - 

merely  talketh  talk.1  And  how,  O  monks,  do  I  account  to  be 
a  brahman  him  that  hath  threefold  knowledge,  and  no  one  else 
that  merely  talketh  talk?  Here  (in  this  world),  O  monks,  a 
monk  doth  recollect  his  former  abode  (i.  e.  his  previous  existence) 
variously  appointed,  thus2 :  "  For  one,  two,  three,  four,  five,  ten, 
twenty,  thirty,  forty,  fifty,  a  hundred,  a  thousand,  a  hundred- 
thousand  births  (jati-),  for  several  Samvat  aeons,  for  several 
Revolution  aeons,  for  several  Samvat  and  Revolution  aeons  to- 
gether, was  I  (born)  there,  with  such  and  such  a  name,  family, 
caste,  means  of  subsistence,  experiencing  such  and  such  good 
fortune  and  misfortune,  and  (living)  such  and  such  a  span 
(pariyanta-)  of  life.  When  I  departed  thence,3  I  was  (born) 
over  there  (i.  e.  in  some  other  sphere  of  existence),  with  such  and 
such  a  name,  family,  caste,  means  of  subsistence,  experiencing 
such  and  such  good  fortune  and  misfortune,  and  (living)  such 
and  such  a  span  of  life.  When  I  departed  from  over  there  (*.  e. 
the  second  sphere)  I  came  into  existence  here."  Thus  doth  he 
recollect  his  former  abode  (i.  e.  previous  existence),  variously  ap- 
pointed, with  its  shapes  (akara-)  and  its  regions.  This,  O 
monks,  is  the  first  knowledge  attained  by  him;  ignorance  is 
destroyed  and  knowledge  ariseth ;  darkness  is  destroyed  and  light 

1  lapita-lapana-mattena ;  this  word  is  taken  without  any  change  from  the 
first  stanza  below,  line  4.     As  this  stanza  is  in  the  ordinary  sloka  metre,  there 
is  one  syllable  too  many  in  this  verse.     I   suggest  that  the  verse  below  be 
emended  to  read  lapita-lapana-mattam,  an  emendation  which  not  only  satisfies 
metrical  requirements,  but  in  addition  makes  the  passage  an  intelligible  one, 
since  the  compound  can  now  be  construed  as  modifying  the  accusative  annam, 
'  some  one  else,'   in  verse  3,  whereas  the  compound  as   it  stands  is   in   the 
instrumental  case,  and  so,  I  think,  impossible  of  explanation. 

The  fact  that  the  writer  of  the  prose  portion  of  this  section  did  not  appre- 
ciate the  defective  meter,  and  was  not  troubled  by  the  curious  use  of  the 
instrumental  case,  seems,  I  think,  to  strengthen  my  argument  that  he  often 
did  not  wholly  and  completely  understand  the  verses  himself. 

2  On  seyyatha  compare  page  126,  note  2. 

8  In  spite  of  all  the  MSS.  I  have  ventured  to  omit  atnutra  udapadim,  '  came 
into  being  there,'  as  the  two  words  seem  to  be  pleonastic  with  the  following 
tatrapasim,  '  I  was  born  there ' ;  the  latter  I  change  into  tatrasim,  a  possible 
emendation  of  the  variant  in  C,  tairasi,  thus  paralleling  the  preceding 
amutrasim. 


-  §  Q9  ]  TRANSLATION  1 1 7 

ariseth,  since  he  doth  live  arcknt  and  resolute  in  mind,  not  dis- 
regarding Him.1 

'And  furthermore,  O  monks,  by  his  divine  vision  (lit.  eye), 
which  is  pure  and  transcending  what  is  human,  a  monk  doth  see 
creatures  that  have  fallen  and  have  arisen,  that  are  low  and 
exalted,  comely  and  ill-favored,  fortunate  and  unfortunate,  and 
he  doth  recognize  that  creatures  follow  the  destiny  of  their  deeds. 
And  in  sooth,  sirs,  those  creatures  that  are  attended  by  evil  actions 
of  body,  word  and  thought,  who  speak  evil  of  the  noble  ones, 
and  are  heretical  in  belief,  and  who  share  the  evil  consequences  of 
heretical  belief — they,  after  the  dissolution  of  the  body  after  death, 
attain  punishment,  misfortune,  torture,  and  perdition.  But,  sirs, 
those  creatures  that  are  attended  by  good  actions  of  body,  word 
and  thought,  who  speak  no  evil  of  the  noble  ones,  and  are  right 
in  their  belief,  and  who  share  the  (good)  consequences  of  right 
belief — they,  after  the  dissolution  of  the  body  after  death,  attain 
felicity  and  the  heaven-world  (sagga-loka-) .  Thus  by  his  divine 
vision  which  is  pure  and  transcending  what  is  human,  he  doth 
recognize  that  creatures  follow  the  destiny  of  their  deeds.  This, 
O  monks,  is  the  second  knowledge  attained  by  him;  ignorance  is 
destroyed  and  knowledge  ariseth ;  darkness  is  destroyed  and  light 
ariseth,  since  he  doth  live  ardent  and  resolute  in  mind,  not  dis- 
regarding Him. 

'  And  furthermore,  O  monks,  by  the  destruction  of  his  Taints 
even  in  the  world,  a  monk  hath  gained  insight  into  the  taintless 
Emancipation  of  Thought  and  Wisdom,  and  doth  live  (having) 
himself  known  and  seen  them  face  to  face.  This,  O  monks,  is 
the  third  knowledge  attained  by  him;  ignorance  is  destroyed  and 
knowledge  ariseth;  darkness  is  destroyed  and  light  ariseth,  since 
he  doth  live  ardent  and  resolute  in  mind,  not  disregarding  Him. 
Thus  by  the  Law,  O  monks,  do  I  account  to  be  a  brahman  him 
that  hath  threefold  knowledge,  and  no  one  else  that  merely 
talketh  talk/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  Whoso  knoweth  his  former  abode, 

1  For  another  passage  on  previous  existences  compare  §  22  of  this  work. 


Il8  ITI-VUTTAKA  [  § IOO  - 

And  heaven  and  punishment — 

Him  do  I  account  to  be  a  brahman 

And  no  one  else  that  merely  talketh  talk.1 

Whoso  knoweth  his  former  abode, 

And  seeth  heaven  and  punishment, 

And  who  hath  attained  destruction  of  Birth, 

Is  a  seer  endowed  with  Insight. 

By  means  of  these  three  knowledges 

A  brahman  becometh  possessed  of  threefold  knowledge ; 

Him  I  call  "  three-knowledged," 

And  no  one  else  that  merely  talketh  talk/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

[End  of  the]  Fifth  Chapter  [i.  e.  of  the  third  division] 

Resume  10 

Pleasure  (§9o)2;  lived  (§91)*;  a  robe  (§92)  ; 
Fire  (§93)*J  investigation  (§94)6; 
Source  (§95)6;  Lust  (§96)';  goodness  (§97)8; 
Gift  (§98)9;  by  the  Law  (§99)10;  these  ten. 

(End  of  the  Third  Division) 

1  Consult  note  above  on  this  section.  This  particular  stanza  is  probably 
corrupt;  it  is  found  only  in  B  and  C.  For  similar  phraseology,  compare 
the  Dhammapada,  verse  423. 

'Note  that  the  stem  form  pasada-  is  used,  instead  of  the  plural,  and  also 
the  omission  of  agga-,  '  chief,  highest.' 

8  Note  that  the  past  ptcpl.  jivita-,  '  lived,'  is  used,  and  not  the  noun  jivika-, 
'  livelihood.' 

4  Note  the  use  of  the  sing,  instead  of  the  plur. 

5  upaparikkhayS- ;  this  is  a  manufactured  form  to  suit  the  meter.    The  com- 
mon expedient  of  giving  the  instrumental  case  is  impossible  here,  as  the  final 
foot  must  be  an  iamb. 

•  Note  the  use  of  the  sing,  instead  of  the  plur. 
7  Note  the  use  of  the  stem  form  kdma-. 

8 We  should  rather  expect  kalyclna-sila-,  'of  good  character,'  instead  of 
kalydna-,  '  goodness.' 

9  Note  the  use  of  the  sing,  instead  of  the  plural. 

10  This  instrumental  case  is  taken  literally  from  the  text. 


-§100]  TRANSLATION  119 

§  ioo.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'  O  monks,  I  am  a  brahman  devoted  to  begging,1  ever  pure- 
handed,2  wearing  my  final  body,  the  incomparable  Healer  and 
Physician.3  Ye  are  my  offspring  here,  born  from  my  mouth, 
spiritually  born,  created  by  the  Law,  spiritual  heirs  (ddyada-), 
not  material  heirs. 

'  There  are  these  two  kinds  of  gifts,  O  monks,  namely,  material 
and  spiritual  gifts,  and  of  these  two,  O  monks,  the  higher  is  the 
latter. 

'  There  are  these  two  kinds  of  distribution,  O  monks,  namely 
material  and  spiritual  distribution,  and  of  these  two,  O  monks, 
the  higher  is  the  latter. 

'  There  are  these  two  forms  of  kindliness,  O  monks,  namely, 
material  and  spiritual  kindliness,  and  of  these  two,  O  monks, 
the  higher  is  the  latter. 

'There  are  these  two  forms  of  sacrifice,  O  monks,  namely, 
material  and  spiritual  sacrifice,  and  of  these  two,  O  monks,  the 
higher  is  the  latter/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  He  that  hath  freely  offered  spiritual  sacrifice, 
Namely,  the  Consummate  One,  compassionate  to  all  beings, 
Such  a  one  as  he  creatures  will  honor  as  best  of  gods  and  men, 
And  as  one  that  hath  passed  beyond  Existence/ 

Exactly  to  that  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

§  101.  *  There  are,  O  monks,  these  four  (things)  which,  although 
small  and  easy  to  obtain,  are  beyond  reproach/  '  What  four?' 
'  A  dusty  heap  of  rags,  O  monks,  is  both  small  and  easy  to 
obtain  and  is  beyond  reproach.  Broken  morsels  of  food,  O 
monks,  are  both  small  and  easy  to  obtain  and  are  beyond  re- 

1  yaca-yoga-,  lit.  '  yoked  to  begging ' ;  we  should  rather  expect  yacana-yoga-. 
Edmunds,  who  has  translated  this  section  in  his  Buddhist  and  Christian  Gos- 
pels, p.  131,  renders,  I  think  wrongly,  '  suitable  to  beg  of.' 

5  pSyata-pani- ;  Edmunds  renders  'drinking  pure  drink.' 

*  salla-katta-,  lit.  'pain-causer.' 


I2O  ITI-VUTTAKA  [§IO2- 

proach.  The  root  of  a  tree  as  a  dwelling1  is  both  small  and  easy 
to  obtain  and  is  beyond  reproach.  Urine  that  has  become  foul- 
smelling  as  a  medicine,2  O  monks,  is  both  small  and  easy  to 
obtain  and  is  beyond  reproach.  Verily  these  four  (things),  O 
monks,  although  small  and  easy  to  obtain,  are  beyond  reproach. 
Since,  therefore,  O  monks,  a  monk  is  contented  with  what  is 
small  and  easy  to  obtain  and  beyond  reproach,  him  I  declare  to 
be  a  higher  member  of  the  devotees/ 

4  In  the  case  of  him  that  is  contented  with  what  is  beyond 

reproach, 

With  what  is  small  and  easy  to  obtain, 
The  matter  of  attention  to  his  bed  and  his  seat, 
To  his  clothing,  food  and  drink, 
Is  no  obstacle  to  his  thought, 
Nor  is  he  hindered  by  the  sight  of  them. 

And  by  that  monk  who  is  content  and  zealous 

There  have  been  acquired 

Those  Laws  which  are  said  to  be 

In  accordance  with  the  state  of  a  devotee/ 

§  102.  '  I  proclaim  the  destruction  of  the  Taints,  O  monks,  to 
the  one  that  knoweth  and  to  the  one  that  seeth,  but  not  to  the  one 
that  knoweth  not  and  seeth  not.  And  what  is  Destruction  of  the 
Taints,  O  monks,  for  him  that  knoweth  and  for  him  that  seeth  ? 
To  know  that  "  This  is  Misery  "  is  the  Destruction  of  the  Taints 
for  the  one  that  knoweth  and  for  the  one  that  seeth.  To  know 
that  "  This  is  the  Origin  (samudaya-)  of  Misery "  is  the  De- 
struction of  the  Taints  for  the  one  that  knoweth  and  for  the  one 
that  seeth.  To  know  that  "  This  is  the  Cessation  of  Misery  "  is 
the  Destruction  of  the  Taints  for  the  one  that  knoweth  and  for 
the  one  that  seeth.  To  know  that  "  This  is  the  Way  leading  to 
the  Destruction  of  Misery  "  is  the  Destruction  of  the  Taints  for 
the  one  that  knoweth  and  for  the  one  that  seeth.  Thus  indeed,  O 

1  Following  MSS.  D,  E,  M,  P,  Pa,  which  read  senSsanam. 
*  Following  MSS.  D  and  E,  which  read  bhesajjatn. 


-§103]  TRANSLATION  121 

monks,  to  the  one  that  knoweth  and  to  the  one  that  seeth  there 
cometh  Destruction  of  the  Taints.' 

*  Of  a  novitiate-monk  who  is  under  disciplinary  training, 
And  who  is  following  in  the  Straight  Path, 
The  first  understanding  lieth  in  Destruction; 
From  this    (there  cometh)    higher  knowledge. 

From  this  (there  cometh)  the  knowledge  of  Emancipation, 
The  highest  understanding  of  Emancipation; 
In  Destruction  there  ariseth  the  understanding 
That  the  Fetters  are  broken. 

Not,  however,  by  the  slothful, 

Nor  by  the  undiscerning, 

Is  this  Nirvana  to  be  reached, 

Which  is  the  Deliverance  from  all  ties/ 

§  103.  '  Whatsoever  devotees  or  brahmans  there  are,  O  monks, 
that  do  not  correctly  comprehend  that  "  This  is  Misery  "  and  do 
not  comprehend  that  "  This  is  its  Origin,  its  Cessation,  (and)  the 
Way  which  leadeth  to  its  Cessation" — not  mine,  O  monks,  are 
those  devotees  or  brahmans,  nor  are  they  esteemed  as  devotees 
or  brahmans  among  the  devotees  and  brahmans,  nor  do  they, 
when  old,  live,  having  known  by  themselves  face  to  face  and 
having  attained  in  (this)  seen  world  the  objective  of  devotees 
and  the  objective  of  brahmans. 

'  But  whatsoever  devotees  or  brahmans  there  are,  O  monks, 
that  do  correctly  comprehend  that  "  This  is  Misery  "  and  likewise 
that  "  This  is  its  Origin,  its  Cessation,  and  the  Way  that  leadeth 
to  its  Cessation" — mine  in  truth,  O  monks,  are  those  devotees 
and  brahmans,  and  they  are,  moreover,  esteemed  as  devotees  and 
brahmans  among  those  that  are  devotees  and  brahmans,  and,  when 
old,  live,  having  known  by  themselves  face  to  face  and  hav- 
ing attained  in  (this)  seen  world  the  objective  of  devotees  and 
the  objective  of  brahmans/ 

'They  that  do  not  comprehend  Misery 
And  (atho)  the  origin  of  Misery 


122  ITI-VUTTAKA  [  §  104  - 

And  where  Misery 
Cometh  wholly  to  nought, 

And  who  know  not  the  Path 

Leading  to  the  stilling  of  Misery — 

They,  deprived  of  the  Emancipation  of  thought 

And  of  the  Emancipation  of  wisdom, 

Are  not  fit  for  making  an  end  (of  existence)  ; 

They  verily  undergo  Birth  and  Old  Age. 

But  they  that  do  comprehend  Misery 
And  the  origin  of  Misery 
And  where  Misery 
Cometh  wholly  to  nought, 

And  who  know  the  Path 

Leading  to  the  stilling  of  Misery — 

They,  endowed  with  Emancipation  of  thought 

And  with  Emancipation  of  wisdom, 

Are  fit  for  making  an  end  (of  existence)  ; 

They  do  not  undergo  Birth  and  Old  Age/ 

§  104.  '  Whatsoever  monks  are  endowed  with  Character,  are 
endowed  with  Contemplation,  are  endowed  with  Wisdom,  and 
with  Emancipation  and  the  Vision  that  cometh  from  the  under- 
standing of  Emancipation,  O  monks,  (who  are)  givers  of  admoni- 
tion, teachers,  instructors,  advisers,  (who  are)  stimulating  and 
encouraging,  competent  expounders  of  the  Good  Law — I  declare 
that  associating  with  such  monks  as  these,  O  monks,  is  exceed- 
ing helpful,  and  so  likewise  the  hearing,  approaching,  and  attend- 
ing upon  such  monks  as  these,  as  well  as  being  mindful  (of  the 
commands)  of  these  monks,  and  also  imitating  them  in  renunci- 
ation/ '  Why  is  this  ? '  '  Since  by  honoring  and  worshiping  and 
attending  upon  monks  of  such  a  character,  (an  individual), 
though  imperfect  in  the  Attributes  of  his  Character,  goeth  to 
perfection  of  Devotion,  and,  though  imperfect  in  the  Attributes 
of  Wisdom,  goeth  to  perfection  of  Devotion,  and,  though  im- 
perfect in  the  Attributes  of  Emancipation,  goeth  to  perfection  of 


-§105]  TRANSLATION  1 23 

Devotion,  and,  though  imperfect  in  the  Wisdom  that  cometh  from 
the  understanding  of  Emancipation,  goeth  to  perfection  of 
Devotion. 

1  Monks  of  such  a  nature  as  these,  O  monks,  are  called  "  teach- 
ers, carriers  of  teaching,  forsakers  of  strife,  dispellers  of  dark- 
ness, givers  of  splendor,  radiance,  brightness,  torch-bearers, 
givers  of  light,  noble,  men  with  eyes."  ! 

'  Those  that  have  discrimination,  namely, 
Those  with  devoted  minds,  noble, 
Those  who  live  according  to  the  Law — 
They,  I  say,  have  a  position  that  doth  cause  rejoicing. 

They  glorify  the  Good  Law, 
They  are  givers  of  light  and  illumination, 
Givers  of  splendor  and  wise  are  they, 
Far-seeing,  forsakers  of  strife. 

Wise  men,  through  having  heard  their  teaching, 
And  through  having  right  knowledge, 
And  through  Insight  into  the  destruction  of  Birth, 
Do  not  attain  Re-existence/ 

§  105.  *  There  are,  O  monks,  these  four  (sources  of)  creation1 
of  Thirst,  whereby  Thirst,  being  created,  doth  spring  up  within 
a  monk/  'What  four?'  'Because  of  his  dress,  O  monks, 
Thirst  being  created  doth  spring  up  within  a  monk;  because  of 
food  received  within  his  bowl,  O  monks,  Thirst  being  created 
doth  spring  up  within  a  monk;  because  of  his  bed  and  seat,  O 
monks,  Thirst  being  created  doth  spring  up  within  a  monk; 
because  of  repeated  existence,2  O  monks,  Thirst  being  created 
doth  spring  up  within  a  monk.  These  verily,  O  monks,  are  the 
four  (sources  of)  the  creation  of  Thirst,  which  being  created  do 
spring  up  within  a  monk/ 

'  A  man  accompanied  by  Thirst 
Undergoeth  transmigration  for  a  long  time 

1  uppSda-,  lit.  '  springing  up,  coming  into  being.* 

2  itibhfivabhava- ;  the  iti  at  the  beginning  of  this  compound  is  evidently  a 
gloss  of  ittha-  in  line  c. 


124  ITI-VUTTAKA  [§K>5- 

And  doth  not  pass  beyond  transmigration 

With  its  manifold  existences  (lit.  such  and  other  existences). 

Thus  having  known  the  distressing  origin 

Of  the  Misery  of  Thirst, 

A  monk  that  is  freed  from  Thirst  and  without  Attachment 

(anadana-), 
Wandereth  forth  thoughtful  as  a  recluse  (pari-vraj-) .' 

§  I06.1  '  Those  are  brahman-like  families,  O  monks,  in  whose 
exalted  house2  parents  are  honored  by  their  children.  Those 
families  are  like  unto  the  ancient  divinities,  O  monks,  in  whose 
exalted  house  parents  are  honored  by  their  children.  Those  fam- 
ilies, O  monks,  are  like  unto  the  ancient  teachers,  O  monks,  in 
whose  exalted  house  parents  are  honored  by  their  children. 
Those  families  are  like  unto  the  worshipful,  O  monks,  in 
whose  exalted  house  parents  are  honored  by  their  children.  The 
appellation  of  such  parents,  O  monks,  is  "  Brahmans."  The  ap- 
pellation of  such  parents,  O  monks,  is  "  Ancient  Divinities." 
The  appellation  of  such  parents,  O  monks,  is  "  Ancient  Teachers." 
The  appellation  of  such  parents,  O  monks,  is  "  Worshipful." ' 
'  Why  is  this  ?  '  '  Exceeding  helpful,  O  monks,  are  such  parents 
to  their  children;  they  cause  success,  they  give  nourishment, 
(they  are)  guiders  of  this  world/ 

'  Parents  who  have  kindly  feeling 
Toward  their  offspring,  are  called 
"  Brahmans,"  "  Ancient  Teachers," 
"  Worthy  of  oblation  from  their  children." 

Therefore,  moreover,  a  wise  man  should  honor 
And  revere  them,  both  with  food  and  drink, 
And  with  raiment,  bed,  ointment,  and  bath, 
And  by  washing  their  feet. 

1  Compare  Windisch's  footnote  on  this  section,  giving  a  comparison  with 
the  Anguttara  Nikaya. 

*ajjhagare;  I  compare  this  word  with  Skt.  adhi,  'over,  above,'  and  agara-, 
'  house,  residence,'  making  a  tatptirtisa  compound.  See  Whitney,  Skt.  Gram., 
§  1263  a. 


-§I08]  TRANSLATION  125 

On  account  of  this  ministration 

Unto  his  parents,  him  they  praise 

As  "  wise  "  e'en  here  (on  earth)  ; 

When  he  hath  gone  hence,  he  doth  rejoice  in  heaven/ 

§  107.  '  Exceeding  helpful  to  you,  O  monks,  are  brahman 
householders  who  present  you  with  garments,  offerings  (pinda~ 
pata-),  beds,  seats,  requisites  for  sickness,  medicines,  and  uten- 
sils. And  ye  verily,  O  monks,  are  exceeding  helpful  to  the  brah- 
man householders,  for  ye  point  out  to  them  the  Law  of  their 
first,  middle,  and  last  good  actions,  and  ye  do  proclaim  unto 
them  the  life  of  Chastity,  with  its  meaning  and  its  characteristics, 
absolutely  complete  and  perfect.  Thus  by  mutual  reliance,  O 
monks,  a  life  of  Chastity  is  lived  for  the  sake  of  crossing  the 
Flood  (of  earthly  longings),  and  for  the  sake  of  properly  making 
an  end  of  Misery/ 

'  Both  those  with  houses  and  those  without  houses, 
Being  mutually  dependent  upon  each  other, 
Do  exalt  the  Good  Law, 
Which  is  Security  unsurpassed. 

And  from  them  that  have  houses  the  houseless 
Receive  clothes,  requisites  (for  sickness), 
Beds  and  seats, 
Shelter  and  entertainment. 

Through  reliance,  moreover,  on  the  Auspicious  One, 
Both  householders  and  those  without  houses 
Have  Faith  in  the  Sanctified  One 
And  meditate  with  noble  wisdom. 

Having  here  (on  earth)  fulfilled  the  Law, 
The  Path  that  leadeth  to  Felicity, 
They  rejoice  within  the  world  of  the  gods, 
(For)  they  follow  (lit.  they  lust)  their  Lusts,1  and  take  joy 
therein/ 

§  1 08.  '  Whatsoever   monks   are   deceitful    and    obstinate,    O 

1  kama-  is  apparently  here  not  used  in  the  usual  bad  acceptation. 


1 26  ITI-VUTTAKA  [ §  IO8  - 

monks,  are  chatterers,  wavering,  proud,1  not  self -composed — 
these  are  not  my  monks  and  they  are  departed,  O  monks,  from 
this  Discipline  (vinaya-)  of  the  Law,  and  they  do  not  attain 
growth,  increase,  or  development  in  the  Discipline  of  the  Law.2 
But  on  the  other  hand,  O  monks,  those  monks  that  are  not  deceit- 
ful, not  chatterers,  steadfast,  tractable,  well-composed,  verily 
they  are  my  monks;  they  have  not  departed  from  the  Discipline 
of  the  Law,  and  they  have  attained  growth,  increase,  and  devel- 
opment in  the  Discipline  of  the  Law/ 

*  Deceitful,  obstinate,  chatterers,  wavering, 
Proud,  not  self -composed — 

They  increase  not  in  the  Law  which  is  pointed  out 
By  the  Perfectly  Enlightened  One. 

Not  deceitful,  not  chatterers,  steadfast, 

Tractable,  well-composed — 

They  verily  increase  in  the  Law  which  is  pointed  out 

By  the  Perfectly  Enlightened  One/ 

§  109.  l  Just  as,3  O  monks,  a  man  carried  away  by  the  flood  of 
a  river  of  pleasant  and  delightful  aspect — should  a  spectator  on 
the  shore  see  him,  he  (the  spectator)  would  say:  "Ho  there! 
Why  art  thou  carried  away  by  the  flood  of  this  stream  of  pleas- 
ant and  delightful  aspect?  For  there  is  below  there  a  lake  with 
waves,  whirlpools,  crocodiles,  and  demons!  When  thou  hast 

1  unnala-,  lit.  '  with  the  stalk  raised  up.'  D'Alwis  renders  '  evil-disposed,' 
and  Childers,  Pali  Diet.,  s.  v.,  quotes  the  commentary  on  the  Dhammapada, 
verse  52,  where  we  read  tesam  mananalam  ukkhipitva  curanena  unnalanam, '  to 
them  who  are  called  unnala  because  they  walk  uplifting  the  reed  of  pride.' 

9  It  will  be  noticed  that  out  of  the  six  evil  attributes  assigned  to  the  monks 
in  this  paragraph,  only  five  are  paralleled  with  an  opposite  signification  of 
goodness  in  the  paragraph  which  follows.  The  one  not  so  paralleled  is  singt-f 
lit.  'horned,'  which  I  have  rendered  'wavering,'  assuming  that  the  idea  in 
the  mind  of  the  writer  is  deviousness  or  crookedness  of  character.  Notice 
further  the  different  order  of  words  in  the  list  of  the  corresponding  good 
qualities  which  follows. 

*seyyatha,  a  word  of  uncertain  etymology  used  to  introduce  a  simile,  or 
comparison,  which  in  this  particular  section  begins  with  the  sentence  further 
down,  starting  upama  kho  me,  '  this  is  my  simile.'  The  word  occurs  also  in 
§§91  and  99.  See  Childers,  Pali  Diet.,  s.  v. 


-§IIO]  TRANSLATION 

gone  into  that  lake,  O  man,  thou  wilt  meet  with  death,  or  with 
misery  which  is  merely  death."  Then,  forsooth,  that  man,  on 
hearing  these  words,  O  monks,  would  struggle  against  the  flood 
with  hands  and  feet. 

'  This  simile,  O  monks,  is  made  for  the  conveying  of  a  mean- 
ing. And  this  is  the  meaning :  "  The  flood  of  the  river  "  is  the 
designation  of  Thirst;  "pleasant  and  delightful  in  aspect"  is, 
allegorically,  the  designation  of  private  dwellings ;  "  a  lake  be- 
low "  is  the  designation  of  the  five  bonds  of  sensual  life1 ;  "  with 
waves  "  is  the  designation  of  the  frenzy  of  anger ;  "  with  whirl- 
pools "  is  the  designation  of  the  five  varieties  of  Lust ;  "  with 
crocodiles  and  demons "  is  the  designation  of  womankind ; 
"  against  the  flood "  is  the  designation  of  Separation  (nek- 
khamma-)  ;  "  struggling  with  hands  and  feet "  is  the  designation 
of  the  exertion  of  one's  strength ;  "  the  spectator  standing  on  the 
shore  "  is  the  designation  of  the  Consummate  One,  the  Sanctified 
One,  the  Perfectly  Enlightened  One/ 

*  When  one  hath  forsaken  Lusts  with  their  Misery, 
Seeking  after  Security  in  future,2 
Of  right  comprehension,  with  mind  well  emancipated, 
One  may,  in  just  this  wise,  experience  Emancipation. 
He  that  is  versed  in  the  Veda,  and  liveth  chastely, 
Is  called  "  a  goer  to  the  end  of  the  world,  one  that  hath  crossed 
over." ' 

§  no.  '  If  as  he  walketh,  there  ariseth  in  a  monk  the  idea  of 
Lust,  or  the  idea  of  Malevolence,  or  the  idea  of  Cruelty,3  O 
monks,  and  if  the  monk  yield  to  this,  and  doth  not  forsake  nor 
dispel  it,  nor  banish  it  to  non-existence,4  a  monk  of  such  a  charac- 

1  orambhSgiya-,  Skt.  avara-,  '  lower,'  and  bhagya-,  '  something  to  be  divided, 
lot,  portion.' 

3  ayatim;  so  I  prefer  to  read,  following  S,  taking  it  as  ace.  of  time.     Com- 
pare the  Skt.  ayati-.     All  other  MSS.  read  ayati. 

8  Compare  this  section  with  a  similar  passage  in  §87. 

4  andbhava-;  this  word  seems  to  be  a  double  negative,  being  the  same  in 
meaning  as  abhava- ;  compare  the  Greek  avaeSvof,    and  see  Vinaya  Texts,  vol. 
2,  SB E.  17,  page  113- 


1 28  ITI-VUTTAKA  [  §  1 10  - 

ter  is  called  slothful,  f reward,  constantly  and  continually  indolent, 
deficient  in  strength. 

'  If  as  he  is  seated,  there  ariseth  in  a  monk  the  idea  of  Lust, 
or  the  idea  of  Malevolence,  or  the  idea  of  Cruelty,  O  monks,  and 
if  the  monk  yield  to  this,  and  doth  not  forsake  or  dispel  it,  nor 
banish  it  to  non-existence — a  monk  of  such  a  character  is  called 
slothful,  f reward,  constantly  and  continually  indolent,  deficient  in 
strength. 

'If  as  he  reclineth,  there  ariseth  in  a  monk  the  idea  of  Lust, 
or  the  idea  of  Malevolence,  or  the  idea  of  Cruelty,  O  monks,  and 
if  the  monk  yield  to  this,  and  doth  not  forsake  or  dispel  it,  nor 
banish  it  to  non-existence — a  monk  of  such  a  character  is  called 
slothful,  froward,  constantly  and  continually  indolent,  deficient 
in  strength. 

'  (But)  if  as  he  walketh,  there  ariseth  in  a  monk  the  idea  of 
Lust,  or  the  idea  of  Malevolence,  or  the  idea  of  Cruelty,  O  monks, 
and  if  the  monk  doth  not  yield  to  this,  but  doth  forsake  and  dispel 
it,  and  doth  banish  it  to  non-existence — a  monk  of  such  a  charac- 
ter is  called  ardent,  not  froward,  constantly  and  continually 
strenuous,  intent  in  mind. 

'  (But)  if  as  he  staddeth,  there  ariseth  in  a  monk  the  idea  of 
Lust,  or  the  idea  of  Malevolence,  or  the  idea  of  Cruelty,  O  monks, 
and  if  the  monk  doth  not  yield  to  this,  but  doth  forsake  and  dispel 
it,  and  doth  banish  it  to  non-existence — a  monk  of  such  a  charac- 
ter is  called  ardent,  not  froward,  constantly  and  continually  stren- 
uous, intent  in  mind. 

'  (But)  if  as  he  is  seated,  there  ariseth  in  a  monk  the  idea  of 
Lust,  or  the  idea  of  Malevolence,  or  the  idea  of  Cruelty,  O  monks, 
and  if  the  monk  doth  not  yield  to  this,  but  doth  forsake  and  dispel 
it,  and  doth  banish  it  to  non-existence — a  monk  of  such  character 
is  called  ardent,  not  froward,  constantly  and  continually  strenu- 
ous, intent  in  mind. 

'  (But)  if  as  he  reclineth,  there  ariseth  in  a  monk  the  idea  of 
Lust,  or  the  idea  of  Malevolence,  or  the  idea  of  Cruelty,  O  monks, 
and  if  the  monk  doth  not  accept  this,  but  doth  forsake  and  dispel 
it,  and  doth  banish  it  to  non-existence — a  monk  of  such  a  charac- 


-  §  1 1 1  ]  TRANSLATION  1 29 

ter  is  called  ardent,  not  f  reward,  constantly  and  continually  stren- 
uous, intend  in  mind.' 

'  If  while  either  walking  or  standing, 
Or  while  sitting  or  reclining, 
A  monk  doth  reflect  upon  an  idea 
Which  is  evil  or  connected  with  household  life  (gehanissita-) , 

Having  entered  upon  the  path  that  is  evil, 
And  having  become  infatuated  with  Delusion — 
Such  a  monk  as  this  is  not  able 
To  experience  Supreme  Enlightenment. 

But  if,  while  either  walking  or  standing, 

Or  while  sitting  or  reclining, 

A  monk  doth  have  control  over  his  ideas, 

And  is  delighted  by  the  quiescence  (upasama-)  of  his  ideas — 

Such  a  monk  as  this  is  able 

To  experience  Supreme  Enlightenment/ 

§  in.  'Do  ye  live,  O  monks,  endowed  with  Character;  do  ye 
live  endowed  with  the  Precepts,1  restrained  by  the  restraint  of  the 
Precepts,  endowed  with  a  wide  range  of  good  behavior,  seeing 
danger  in  the  smallest  faults,  and  do  ye  exercise  yourselves  in 
the  Subjects  of  Study,  having  taken  them  upon  yourselves.  What 
would  be,  O  monks,  the  higher  duty  of  monks  living  endowed 
with  Character,  endowed  with  the  Precepts,  endowed  with  a  wide 
range  of  good  behavior,  seeing  danger  in  the  smallest  faults,  and 
who  exercise  themselves  in  the  Subjects  of  Study,  having  taken 
them  upon  themselves?  If,  moreover,  while  he  walketh,  a  monk 
hath  become  devoid  of  Covetousness,  and  likewise  of  Malevo- 
lence, Sloth,  Torpor,  Vanity,2  and  Moroseness,  and  hath  got  the 
best  of  vacillation,  his  strength  when  exerted  becometh  unfailing, 
his  ready  memory  becometh  not  dulled,  his  body  in  repose  is  not 
exerted,  his  thoughts  are  composed  and  collected;  a  monk  of 
such  a  character,  O  monks,  even  while  walking,  is  called  "  ardent, 

1  See  page  113,  note  2. 

8  uddhacca-kukkucca-,  Skt.  auddhatya-kaukatya-. 

IO 


13O  1TI-VUTTAKA  [  §  III  - 

not    froward,   constantly   and   continually    strenuous,    intent   in 
mind." 

'  And  if,  moreover,  while  he  standeth,  a  monk  hath  become 
devoid  of  Covetousness,  and  likewise  of  Malevolence,  Sloth,  Tor- 
por, Vanity,  and  Moroseness,  and  hath  got  the  best  of  vacillation, 
his  strength  when  exerted  becometh  unfailing,  his  ready  memory 
becometh  not  dulled,  his  body  in  repose  is  not  exerted,  his 
thoughts  are  composed  and  collected ;  a  monk  of  such  a  character, 
O  monks,  even  while  standing,  is  called  "  ardent,  not  froward, 
constantly  and  continually  strenuous,  intent  in  mind." 

'And  if,  moreover,  while  he  is  seated,  a  monk  hath  become 
devoid  of  Covetousness,  and  likewise  of  Malevolence,  Sloth,  Tor- 
por, Vanity,  and  Moroseness,  and  hath  got  the  best  of  vacillation, 
his  strength  when  exerted  becometh  unfailing,  his  ready  memory 
becometh  not  dulled,  his  body  in  repose  is  not  exerted,  his  thoughts 
are  composed  and  collected;  a  monk  of  such  a  character,  O 
monks,  even  while  being  seated,  is  called  "  ardent,  not  froward, 
constantly  and  continually  strenuous,  intent  in  mind." 

'And  if,  moreover,  while  he  reclineth  wakeful,  a  monk  hath 
become  devoid  of  Covetousness,  and  likewise  of  Malevolence, 
Sloth,  Torpor,  Vanity,  and  Moroseness,  and  hath  got  the  best  of 
vacillation,  his  strength  when  exerted  becometh  unfailing,  his 
ready  memory  becometh  not  dulled,  his  body  in  repose  is  not 
exerted,  his  thoughts  are  composed  and  collected;  a  monk  of 
such  a  character,  O  monks,  even  while  reclining,  is  called  "  ardent, 
not  froward,  constantly  and  continually  strenuous,  intent  in 
mind." ' 

'  A  monk  should  walk  and  stand  restrainedly, 

Should  sit  and  recline  restrainedly, 

Should  bend  (his  limbs)  restrainedly 

And  should  stretch  himself1  restrainedly 

Upwards,  across,  and  sideways. 

Just  as  the  course  of  the  universe  (jagat-)  is  regarded, 

So  is  the  rise  and  decay2 

1 1  take  enam  reflexively,  although  I  can  find  no  parallel  of  such  usage  in 
Pali  or  in  Sanskrit. 

3  The  same   doublet  occurs   in   Dhp.,  verses    113,   374. 


-  §  1 1 2  ]  TRANSLATION  1 3  I 

Of  the  Attributes  of  things. 

Such  a  monk,  living  in  this  wise, 
Being  ardent,  reposeful  in  manner, 
Not  vaunting  himself  (lit.  not  puffed  up) 
With  propriety  and  tranquillity  of  soul, 
Ever  mindful  of  his  Subjects  of  Study — 
Him  they  call  "  Constantly  intent  in  mind." ' 

§  112.  This  verily  was  said  by  the  Blessed  One,  said  by  the 
Sanctified  One,  so  I  have  heard. 

'  The  world,  O  monks,  hath  been  thoroughly  understood  by  the 
Consummate  One  (tathagata-)  ;  from  the  world  the  Consummate 
One  is  wholly  detached ;  the  Origin  of  the  world,  O  monks,  hath 
been  thoroughly  understood  by  the  Consummate  One,  and  it  hath 
been  cast  aside  (pahlna)  by  him;1  the  Cessation  of  the  world,  O 
monks,  hath  been  thoroughly  understood  by  the  Consummate  One, 
and  it  hath  been  realized  2  by  him ;  the  Way  leading  to  the  Cessa- 
tion of  the  world,  O  monks,  hath  been  thoroughly  understood  by 
the  Consummate  One,  and  hath  been  attained  by  him. 

*  Whatever,  O  monks,  hath  been  heard,  thought,3  felt,  obtained, 
sought,  pondered  on  in  the  mind,  about  the  world  with  its  gods, 
its  Mara  (the  tempter),  its  brahma,  its  race  of  devotees  and  brah- 
rnans — since  (all)  this  is  thoroughly  understood  by  the  Consum- 
mate One,  for  that  reason  he  is  called  Consummate. 

'  (Between)  the  night,  O  monks,  in  which  the  Consummate 
One  obtained  Incomparable  Supreme  Enlightenment,  and  the 
night  in  which  he  obtaineth  Complete  Nirvana  (parinibbana-) 
through  the  element  of  Nirvana  which  hath  no  Substrata  remain- 
ing—all that  which  he  speaketh,  uttereth,  and  declareth  cometh 

*A  genitive  case  used  apparently  with  the  force  of  an  instrumental. 

a  sacchikaroti ;  this  verb  is  translated  in  Childers,  Pali  Diet.,  s.  v.,  'to  bring 
before  one's  eyes,  to  experience.'  I  should  compare  it  with  the  Skt.  saksi-kr-, 
which  Bohtlingk  and  Roth  render  '  zum  Zeugen  anrufen.'  In  Neumann,  Bud- 
dhistische  Ar.thologie,  p.  235,  this  whole  section  is  translated,  and  this  particu- 
lar word  is  rendered  '  verwirklicht.' 

*  muta-,  participle  of  the  verb  munati,  Skt.  man-.      For  change  of  a  to  u, 
Franke,  Pali  und  Sanskrit,  p.  103. 


132  ITI-VUTTAK A  [  §  1 1 2  - 

absolutely  to  pass  (and)  it  cometh  to  pass  just  so  and  not  other- 
wise ;  for  that  reason  he  is  called  Consummate. 

'  Just  as  the  Consummate  One  speaketh,  O  monks,  so  he  doeth ; 
just  as  the  Consummate  One  doeth,  so  he  speaketh ;  inasmuch  as 
he  doeth  as  he  speaketh  and  speaketh  as  he  doeth,  for  that  reason 
he  is  called  Consummate.  In  the  world,  O  monks,  with  its  gods, 
its  Mara,  its  brahma,  its  race  of  devotees  and  brahmans,  the  Con- 
summate is  surpassing,  unsurpassed,  comprehending  the  purposes 
of  others,1  all-powerful — therefore  is  he  called  Consummate/ 

To  this  effect  spake  the  Blessed  One,  and  hereupon  said  the 
following : 

'  Having  Insight  into  all  the  world, 
Into  all  the  worlds  exactly, 
Detached  from  all  the  world, 
In  all  the  world  without  compare — 

All-surpassing  in  everything,  steadfast, 

Freed  from  all  ties, 

The  highest  Repose  belongeth  to  him 

Having  attained  Nirvana,  with  no  fear  from  any  side. 

This  Enlightened  One,  with  Taints  destroyed, 
Scatheless  (amgha-),  having  severed  (the  bonds)  of  doubt, 
Hath  attained  destruction  of  all  actions   (kamma-) 
(And)  is  released  from  the  destruction  of  the  Substrata. 

This  same  Blessed  and  Enlightened  One, 
This  lion  beyond  compare, 
Hath  set  the  Wheel  of  Brahma  in  motion 
For  the  world  with  its  gods — ". 

Thinking  this,  the  gods  and  men 

Who  have  gone  to  Buddha  for  refuge, 

Will  worship  him,  after  going, 

As  "  The  Great  One  that  hath  transcended  Time, 

The  Victorious  One,  best  of  those  victorious, 
Reposeful,  Sage  of  those  reposeful. 

1  annadatthu dasa- ;  see  the  note  on  this  word,  page  35,  note  6. 


—  §112]  TRANSLATION  133 

Emancipated,  highest  of  those  emancipated, 
The    One    that    hath    crossed,    best    of    those    that    have 
crossed — ". 

Thinking  this  they  will  worship  him 

As  "  The  Great  One  that  hath  transcended  Time  "; 

Nor  is  there  in  the  world  with  its  gods 

Any  One  thy  equal/ 

Exactly  to  this  effect  was  it  spoken  by  the  Blessed  One,  so  I 
have  heard. 

End  of  Part  Four 

Resume  n 

After  brahman  (§  100)  ;  four  (§  101);  knowing  (§  IO2)1; 
Devotee  (§  103)  ;  Character  (§  104)  ;  Thirst  (§  105)  ;  brahman 

(§  io6)»; 

Exceeding  helpful  (§  107)  ;  deceit  (§  io8)3;men  (§  109)*; 
Walking  (§  no)  ;  possessed  of  (§  in)5;  by  the  world  (§  112)'; 

these  ten. 

[End  of]  the  hundred  and  twelfth  section  of  the  Iti-vuttaka 
END  OF  THE  ITI-VUTTAKA 


1  Present  participle  instead  of  the  past  participle. 

3  We  should  expect  sabrahmaka  of  the  text. 

3  Note  the  use  of  the  noun  instead  of  the  adjective. 

*  Note  the  plural  instead  of  the  singular  in  the  text. 

5  The  important  noun  of  the  text,  sila-,  which  is  modified  by  sampanna-, 
f  possessed  of,'  is  not  given. 

'Note  the  use  of  the  instrumental  case  instead  of  the  nominative,  on 
account  of  the  meter. 


ENGLISH  INDEX 


(The  numbers   refer  to  pages.     Cardinal   Buddhistic   terms   are   given  with 
their   Pali   equivalents) 


Actions  painful  to  Buddha,  45 
Actions  not  painful  to  Buddha,  45 
Advantage,  anisamsa-,  48,  59 
Aggregates,  the,  samkhara-,  81,  99 
All,  the,  sabba-,  24 
Anger,  khoda-,  3,  23,  27 
Arrangement  of  the  Iti-vuttaka,  i 
Arrow,  simile  of  the,  87 
Association,  sahavasa-,  87 
Association,  or  contact,  samsagga-,  90 
Attachment,  anadana-,  124 
Attributes,  khanda-,  29,  70,  122,  131 


Chief  possession,  the,  115 

Clinging  to  existence,  94 

Complete  Nirvana,  parinibbana-,  131 

Connection  between  sections,  6 

Consideration,  vitakka-,  92 

Construction  of  the  Iti-vuttaka,  7 

Consummate  One,  a  glorification  of, 

131,  132,  133 
Contact,  samsagga-,  90 
Contemplation,   samadhi-,   70,   71,  94, 

1 06 

Covetousness,  abhijjha-,  129,  130 
Craving,  esana-,  67,  68 
Cruelty,  vihimsa-,  101,  127,  128 


Belief,  ditthi-,  46,  62,  63,  79,  80,  81 

Birth,  52,  54,  in 

Body,  the,  56 

Brahma,  35,  78 

Brahmans  and  devotees,  121 

Brahman  householders,  3,  125 

Buddhaghosa,  2 


Capitalization  of  cardinal  words,  18 

Caste  (?),  vanna-,  107 

Cessation,  nirodha-,  81,  82,  106,  120, 

121,  131 
Chain    of    Causation,    paticca-samup- 

panna-,  81 
Character,   sila-,   46,    70,    71,   87,   98, 

114,  129 

Charity,  dona-,  3,  35,  38,  39,  71,  85,  86 
Chastity,    brahmacariya-,    48,    62,    67, 

68,  97,  98,  125 
Cheerful,  pamudita-,  60 


Death,  60 

Decrease,  parihana-,  59 
Deliverance,  nissarana-,  81 
Delusion,  moha-,  22,  27,  28,  29,  64,  77, 

78,  102,  103,  no,  in,  129 
Desire,  lobha-,  21,  25,  53,  54,  64,  102 
Detachment  from  the  world,  114 
Deterioration  in  a  monk's  character, 

90 

Devadatta,  the  arch-sinner,  103,  104 
Devotion,  bhavana-,  71,  94,  114,  I22 
Dialogue  form  of  the  Iti-vuttaka,  9 
Difficulties  of  translation,  18 
Discernment,  vipassana-,  21-28,  58 
Discipline,  vinaya-,  114 
Discrimination,  nibbedha-,  54 
Distribution,    material    and    spiritual, 

US,  H9 


Eightfold  Path,  the,  37,  106 
Element,  dhatu-,  56,  58,  81,  82,  99 


135 


136 


ITI-VUTTAKA 


Emancipation,    vimutti-,    40,    59,    60, 

114,    122 

Epithets  of  Buddha,  4 
Essential,  the,  vatthu-,  71 
Evil  actions,  duccarita-,  75,  76 
Existence,  bhava-,  54,  57,  58,  63,  68, 

69,  70,  81 

External,  bahira-,  30 
Eyes,  the  three,  72 


Faculty,  indriya-,  36,  71,  73 

Faith,  saddha-,  96,   106 

Falsehood,      intentional,      sampajana- 

musavada-,  38 

Fear  of  sinning,  ottappa-,  53,  55 
Feeling,  vedana-,  66 
Fetters,  the,  samyojana-,   31,   38,  41, 

48,  73,  92,  121 

Figures  of  speech,  n,  12,  13 
Form,  rupa-,  81,  82 
Formulas  in  the  text,  8 
Friendliness,  3,  40,  41,  42 
Funeral  torch,  simile  of,  108 

G 

Gain,  labha-,  92 

Genuine,  akuppa-,  73 

Gifts,  material  and  spiritual,  115,  117 

Good  actions,  80 

Goodness,  kalyana-,  30 

Grammatical  survey,  16 

Greater  and  lesser  laws,  100 


Happiness,  sukkha-,  36,  71,  72,  87 
Hardness  of  heart,  anottappa-,  53 
Hate,  dosa-,  22,  26,  64,   77,  78,  102, 

no,  in 

Healer,  Brahma  the,  119 
Heaven  as  a  reward,  34 
Highest  Dharma,   52 
Hope,  devoid  of,  nirasa-,  68 
Humanity,  manussata-,  39,  96 
Hypocrisy,  makkha-,  23,  28 


Idea,  vitakka-,  92 

Ignorance,  avijja-,  53,  54,  69,  78 

Impropriety,  akusala-,  64 

Inclination,  anusaya-,  99 

Indestructible,  the,  75 

Inhalation   and   exhalation,   anapana-, 

99 
Insight,  abhinna-,  48,  49,  67,  81,  100, 

123,  132 

Intellection,  vinnana-,  88,  in 
Intemperance,  43 
Inter-canonical  quotation,   15 
Internal  quotation,  14 
Iti-vuttaka,  meaning  of  the  name,  i 


Kindliness,  material  and  spiritual,  115, 

119 

King  of  Death,  78 
Knowledge,  anna-,  73 


Law,  the,  107 
Like  seeks  like,  89 
Longing,  iccha-,  53 
Lust,  kama-,  3,  68,  69,  100,  109,  112, 
113,  125,  127,  128 


Magadha,  a  locality,   37 

Maha  Brahma,  35 

Malevolence,  vyapada-,  107,  127,  128, 

129,  130 
Mara,   the   Tempter,   69,   70,   74,    77, 

94,  in,  131,  132 
Mass,  a,  samussaya-,  68 
Materials  for  acquisition  of  virtue, 

punna-kiriya-vatthu-,  39 
Meditation,  jhana-,  59,  60 
Modesty,  3 
Morning-star,  the,  40 
Moroseness,  vicikicchfi-,  129  130 


ENGLISH    INDEX 


137 


Name  and  form,  54 

Negative  principle,  the,  56 

Nirvana,  47,  48,  49,  57,  58,  59,  69, 
100,  101,  106,  112,  121,  132 

Noble  Faith,  the,  106 

Noble  Truths,  the,  37 

Non-deterioration  in  a  monk's  charac- 
ter, 90 

Non-injury,  abyabajjha-,  51 

Non-returning,   anagamita-,  59,   60 

Novitiate  monk,  sekkha-,  29,  30 


Ocean,  the,  78 

Old  age,  52 

One's  own  affairs,  sakkara-,  48,  92,  93, 

94 

Order,  the,  31,  32,  106,  107 
Order  of  Buddhistic  time,  73,  74 


Passion,  raga-,  3,  77,  78,  81,  99, 

in 

Past  and  present,  63 
Path,  the  Holy,  122 
Pindola,  a  disciple,  107,  108 
Pleasant  and  painful  feelings,  66 
Pleasure,  pam3da-t  59 
Poetry  in  the  Iti-vuttaka,  10 
Poison,  simile  of,  104 
Pool,  simile  of  the,  no 
Preceptor,  acariya-,  54 
Precepts,  the,  patimokkha-,  113,  129 
Predestined,  abhabba-,  59 
Pretas,  the  departed  spirits,  in 
Pride,  3,  24;  (in  a  good  sense)  108 
Proper  vision,  sammadasa-,  69,  81 
Punishment,  61,  62 
Purification,  socceyya-,  76 


Qualities,  the  two  upright,  47 
Qualities  of  superior-born,  equal-born 

and  inferior-bora,  children,  82, 

83,  84 


Quiescence,  upasama-,  129 
Quintessence,  sara-,  59 


Rain  in  a  figure  of  speech,  85 

Rebirth,  63 

Recluse,  parivraj-,  124 

Recluse  life,  p&tisallana-,  58,  59 

Re-existence,    punabbhava-,    82,    in, 

113,  123 

Refuges,  the,  83 

Relation  between  prose  and  verse,  9 
Relative  character  of  the  Teacher,  the 

disciple,  and  the  novitiate,  98, 

99 

Release,  vimokka-,  75,  95 
Renunciation,  pahana-,  48 
Repetition  of  passages,  7,  9 
Repose,  santi-,  73,  100,  101,  no,  132 
Reputation,  siloka-,  48,  92 
Respect  shown  to  parents,  124 
Restraint,  48 
Resumes,  the,  4,  5,  6,  26,  33,  42,  43, 

50,  51,  64,  71,  79,  9i,  92,  105, 

n8,  133 

Revolution  aeons,  116 
River,  allegory  of  the,  126 

S 

Sacrifice,  material  and  spiritual,  119 
Sacrifices,    the    horse,    human,    sam- 

mapasa,  and  vajapeyya,  41,  42 
Sage,  muni-,  67 
Sakka,  ruler  of  the  gods,  35 
Samvat  aeons,  116 
Sapience,  vijjH-,  99 
Seclusion,  viveka-,  52 
Self-command,  dama-,  35 
Self-control,  sannama-,  35 
Sense  organs,  59,  73 
Separation,  nekkhamma-,  81,  101,  127 
Serenity,  virago,-,  106,  107 
Serenity  in  the  Highest,  agga-pasada-, 

105 

Seven  Laws,  the,  94 
Seven  years  of  a  prior  existence,  35 


138 


ITI-VUTTAKA 


Shame,  S3,  55 

Shamelessness,  53 

Silence,  moneyya-,  77 

Sin,  papa-,  53 

Sinful  longings,  103,  104 

Sins  of  omission  and  commission,  45, 

46 

Six  senses,  the,  43,  44 
Sloth,  thinamiddha-,  129,  130 
Society,  vagga-,  31 
Solitude,  paviveka-,  51 
Soul,  atta-,  1 06 
Sources  of  lust,  112 
Stanzas  not  addressed  to  laity,  15 
Subjects  of  belief,  ditthi-tthana-,  68 
Subjects  of  study,  sakkapada-,  114, 129 
Subtle,  sukhuma-,  94 
Substrata,  upadhi-,  39,  40,  41,  57,  59, 

60,  69,  88,  97,  131,  132 
Substrata,    getting   rid   of   the,   n*HJ- 

padhi-,  65,  82 
Sumedha,  a  mountain,  52 
Summum  Bonum,  the,  uttama-attha-, 

30 
Supreme    Enlightenment,   47,   48,    91, 

94,  95,  131 

Supreme  Man,  the,  113 
Supreme    Security,   yogakkhema-,    30, 

31,  32,  47,  51,  52,  70,  125 


Time,  addha-,  74,  75 

Titles  of  Buddha,  14 

Toddy,  1 02  n.  i 

Tranquil  behavior,  samacariya-,  36,  72 

Tranquillity,  samatha-,  99 

Transformation,  Law  of,  viparin&ma-, 

88 

Transgression,  Qdlnava-,  29 
Transmigration,  samsara-,  29,  37,  70, 

in 

True  Law,  the,  96,  97,  100 
Truth,   3 
Two  welfares,  the,  36,  37 


Understanding,  nana-,  73 
Universal  monarch,  cakka-vatti-,  35 
Unseemliness,  anattha-,  102 


Vanity,  uddhaccakukkucca-,  129,  130 
Veda,  the,  in,  113,  127 
Veda,  study  of  the,  75 
Vedic  plurals,  16 
Virtue,  punna-,  3,  34,  36,  41 
Virtuous  deeds,  punna-kiriya-,  71 
Vocabulary  of  the  Iti-vuttaka,  17 
Vulture  Peak,  a  mountain,  4,  37 


Tagara  plant,  the,  88 

Taints,  the,  asava,  7,  52,  65,  69,  76,  77, 

82,  98,  113,  114,  117,  120,  132 
Tal  fruit,  the,  102 
Temperance,  44 
Text,  size  of  the,  i 
Thirst,  tanha-,  29,  52,  68,  106,  127 
Thirst,  physical,  pipasa-,  106 
Three  kinds  of  sons,  83 
Threefold  knowledge,  117,  118 
Thorough  knowledge,  parinna-f  48,  49, 

75 


w 

Watchfulness,  jagara-,  61 
Waveless  perdition,  104 
Wisdom,  panna-,  54,  70,  71,  114 
Word,  the,  vacana-,  53 


Yearning,  chanda-,  54 


Zeal,  appamada-,  36,   59 


PALI   INDEX 


(The  numbers  refer  to  pages.    Where  reference  is  made  to  notes,  the  English 
equivalent  is  not  given) 


akuppa-t  genuine,  73 

akusala-,  impropriety,  64 

akkheyya-,  74  n.  6 

agamissa-,  55  n.  2 

agga-pasada-,  105  n.  6 

ajjhaga,  89  n.  2 

ajjhattam,  58  n.  2 

ajjhagare,  124.  n.  2 

ajjhavasati,  95  n.  I 

annathatta-,  31  n.  I 

annadatthadasa,    35    n.    6;    132   n.    I 

anna-,  knowledge,  73 

annatavindriyam,  73  n.  3 

attiyamana-,  63  n,  i 

all-,  anu-,  ava-jata-,  83  n.  i 

atipata-,  83  n.  2 

atidhavanti,  62  n.  2 

atekiccha-,  103  n.  2 

atta-,  soul,  1 06 

adlnava-,  transgression,  29 

aduttha-,  104  n.  6 

addha-,  74  n.  3 

adhi-gahetva,  40  n.  2 

anattha-,  unseemliness,  102 

anabhava-,  127  n.  4 

anavannatti,  92  n.  3 

anagamita,  not-returning,  21  n.  i ;  59 

anadana-,  attachment,  124 

anasava-,  taintless,  65  n.  2;  77,  114 

anitiham,  48  n.  2 

anuddayata-,  92  n.  4 

anupariyaga,  41  n.  i 

anusaya-,  inclination,  99 

antara  apadi,  103  n.  5 

apaya-,  61  n.  3 

appamada-,  zeal,  36  n.  4 ;  59 


abyabajjha-,  non-injury,  51  n.  4 

abhabba-,  predestined,  59 

abhijja-,  covetousness,  129 

abhijjhalu,  109  n.  2 

abhinna-,  insight,  48,  49,  67,  81,  100, 

123,  132 

abhinivajjetva,  100  n.  2 
abhilapa-,  107  n.  2 
amattannuta-,  43  n.  4 
avijja-,  ignorance,  53,  69,  78 
asamklra,  96  n.  2 


Zgantaro,  25  n.  2 

anapana-,    inhalation    and   exhalation, 

99 

anisamsa-,  advantage,  48,  59  n.  2 
apajja-,  104  n.  3 
Qsava-,  taint,  7,  52,  65,  69,  76,  77,  82, 

98,   113,   114,   117,  120,  132 
Gyatim,  127  n.  2 
Qhara-netti,  56  n.  3,  58  n.  i. 


iccha-,  longing,  53 

itibhavabhava-,  123  n.  2 

idam,  54  n.  i 

indriya-,  faculty,  36,  71  n.  4;  73  n.  5 

imaya  kampaya,  97  n.  2 


uttama-attha-,  Summum  Bonum,  30 

utthana-,  86  n.  6 

uddana,  4,   5,   6,   26,   33,  42,  43,   50, 

51,  64,  7i,  79,  9i,  92,  105,  118, 

133 


139 


140 


ITI-VUTTAKA 


uddhacca-kukkucca,  129  n.  2,  130 

unnala-,  126  n.  i 

upadana-,  clinging  to  existence,  94 

upadhi-,  39,  57,  58,  60,  69,  88,  97 

upapatti-,  121  n.  I 

upaparikkhaya,  118  n.  5 

upasama-,   quiescence,    37    n.    3;    129 

uppajjati,  99  n.  2 

uppada-,  72  n.  2 ;  123  n.  i 

£ 

ekodibhiite,  61  n.  2 
ejanuga,  no  n.  i 
enam,  130  n.  i 

-,  craving,  7,  67,  68 


ottapa-,  53 

cramattaka-,  103  n.  4 
orambhagiya,  127  n.  i 
osadhi-taraka,  40  n.  4 


kamma-,  90  n.  3 

kalyana-,  goodness,   30 

kariya,  33  n.  2 

kama-,  lust,  68,  69,  100,  109,  112,  113, 

125  n.  i ;   127,   128 
kamakamina-,  39  n.  3 
kala-vipassi-,  61  n.  2 
kalena,  61  n.  i 
kukkutasukara,  55  n.  3 
kusa,  the  grass,  88 

Eh 

khanda-,  attribute,  29,  70,  122 
khema-,  security,  30,   31,   32,  47,   5*» 

52,  70,  125 
khoda-,  anger,  23,  27 
gadh-,  48  n.  3;  112  n.  4 
gaha-,  78  n.  2 
gocara-,  114  n.  i 

Gfl 

ghateti,  42,  n.  4 

C 
cakkhu-,  the  Eye,  72 


Ch 

chanda-,  yearning,  54 


jagara-,  watchfulness,  61 
jinati,  42  n.  5 


jhana-,  58  n.  3 


N 


fiona-,  understanding,  73 


tagara  plant,  the,  88 
tacasara-,  bamboo,  65 
tanha-,  29  n.  2 ;  68,  106,  127 
tad,  56  n.  i 
tadaminSL,  104  n.  i 

Th 

thaddha-,  45  n.  i 
thmamiddha-,  sloth,  129,  130 


dama-,  self-command,  35 

dakkhineyyesu,  39  n.  3 

data-,  85  n.  i 

dana-,  charity,  3,  35,  38,  39,  7i,  85,  86 

ditthi-,  belief,  46,  62  n.  4 ;  63,  79  «.  8 ; 

80,  81 

ditthi-tthana-,  subjects  of  belief,  68 
duccarita-,  evil  actions,  75,  76 
dubbhe,  104  n.  5 
detha,  86  n.  4 
dosa-,  hate,  22,  26,  64,  77,  78,  102,  no, 

in 
dosa-sanniia-,  97  n.  i 

Dh 

'dhstu-t  element,  56  n.  i ;  58,  81,  82, 99 

N 

nikkhitta-,  46  n.  2 
nicchata-,  66  n.  i 


PALI    INDEX 


141 


nipaka-,  47  n.  3 
niraggalam,  42  n.  i 
nirasa-,  devoid  of  hope,  68 
nirupadhi,  getting  rid  of  substrata,  65, 

82 
nirodha-,  cessation,  81,  82,   106,  120, 

121,    131 

nirvSna-(nibbana-),  47,  48,49,57^2; 

58,  59,  69,   100,   101,   106,   112, 

121,  132 

nivittha,  96  n.  2 
nissarana-,  deliverance,  81 
nekkamma-,   separation,   81,    101,    107 


paccanubhoti,  57  n.  3 

paja-,  25  n.  i  ;  28  n.  i 

panna-,  wisdom,  54,  70,  71,  114 

paticca,  108  n.  i 

paticca-samuppanna-,  chain  of  causa- 
tion, 8 1 

patimukkassa,  77  n.  4 

pabhangunam,  56  n.  2 

pamada-,  pleasure,  59 

pamudita-,  cheerful,  60 

parinna-,  thorough  knowledge,  48,  49 

paritta-,  90  n.  2 

pariyaya-,  52  n.  3 

pariyutthita-,  62  n.  3 

paribbaje,  29  n.  4 

pari-vraj-,  recluse,  124 

parihana-,  decrease,  59 

palasa-puta-,  88  n.  5 

paviveka-,  solitude,  51 

pavecchati,  86  n.  i 

pahana-,  renunciation,  48 

pakata-,  109  n.  4 

patisallana,  recluse  life,  58,  59 

patimokkha-,  the  precepts,  113  n.  2; 
129 

papa-,  sin,  53 

payata-pani-,  119  n.  2 

pitaka,  basket,  i 

pitthito,  109  n.  i 

pipasa-,  thirst,    106 

punna-,  virtue,  34,  36,  41 


punna-kiriya-,  virtuous  deeds,  71 

praty-anu-bhu-,  35  n.  7 

pretas,  the  departed  spirits,  in 


bahuno,  39  n.  i 

bahulikata-,  36  n.  2 

bahira-,  external,  30 

bodhi-,  supreme  enlightenment,  94,  95 

brahmacariya-,  chastity,  48,  62,  67,  68, 

97,  98,  125 
brahmacari-,  62  n.  i 
bruheta-,  58  n.  5 

Bh 

bhava-,  existence,  54,  63,  68,  69,  70,  81 

bhavana-,  devotion,  71,  94,  114,  122 

bhikkhu-,  3,  21  n.  2 

bhikkhuni,  a  nun,  3,  78  n.  i 

bhlyo,  32  n.  i 

bhutato,  the  past,  63 

bhutam,  the  present,  what  is,  63 


makkha-,  hypocrisy,  23,  28 

manas-,  75  n.  4 

manussata-,  humanity,  96 

mana-,  pride,  24 

muta-,  131  n.  3 

muttha-sati-,  109  n.  3 

moha-,  delusion,  22,  27,  28,  29,  77,  78, 

102,  103,  no,  in 
moneyya-,  silence,  77 
muni-,  the  sage,  67 


yaca-yoga-,  119  n.  i 
yatha  bhatam,  32  n.  2 
yoga-kkhema-,  security,  30  n.  i ;  31, 

32,  47,  51,  52,  70,  125 
yoniso,  profoundly,  49  n.  i 


raga-,  passion,  77,  78,  81,  99»  no,  in 
rupa-,  form,  81,  82 


142 


ITI-VUTTAKA 


lapita-lfipana-mattena,  116  n.  i 
labha-,  gain,  92 

luddhase,  vedic  plural,  21  n.  4 
lobha-,  desire,  21,  25,  53,  54,  64,  102 


vacana-,  the  Word,  53 

vattum,  1 06  n.  i 

vatthu-,  essential,  71 

vadannu,  84  n.  i 

vanatha-,  90  n.  i 

vanna-,  caste  (?),  107  n.  i 

vasika-,  107  n.  3 

vicikicchd,-,  moroseness,  129,  130 

vijja-,  sapience,  99 

vinn&na,  intellection,  88  n.  8 ;  1 1 1 

vitakka-,  51  n.  3;  92  n.  2 

vinaya-,  discipline,  114 

•viparinama-,  law  of  transformation,  88 

•vipassana-,  58  n.  4 ;  60  n.  i 

vipassin-,    (creature  of)    discernment, 

21  n.  3;  25,  26,  27 
vimutti-,  emancipation,  40,  59,  60,  114, 

122 

vimokkha-,  release,  75,  95 

viraga-,  serenity,  106,  107 

viveka-,  seclusion,  52 

vedana-,  feeling,  7,  66 

vedayitani,  57  n.  4 

veyyakaranaya,  100  n.  i 

vyapdda-,  malevolence,  101,  107,  127, 

128,  129,  130 
vivattayi,  67  n.  i 


samyojana-,  fetters,  31,  38,  41,  48,  73, 

92,  121 

samvara-,  restraint,  48 
samvega-,  50   n.  2 
samvejana-,  50  n.  i 
samsagga-,  contact,  association,  90 
samsara-,  transmigration,  29,  37  m 
sakkara-,  one's  own  affairs,  48  n.  i ; 

92,  93,  94 


samkhara-,  aggregates,  81,  99 

samkhaya-,  75  n.  2 

sangha-,  92  n.  5 

samkiya-,  87  n.  i 

sannama-,  self-control,  35 

sacchikaroti,  131  n.  2 

sannino,  74  n.  5 

saddhd,-,  faith,  96,  106 

santi-,  repose,  73,   100,  101,  no,  132 

sabba-,  the  All,  6,  24 

sama-,  79  n.  9 

samacariya-,  tranquil  behavior,  36,  72 

samatha-,  tranquility,  99 

samayatn,  100  n.  4 

samadhi-,   contemplation,    70,    71,   94, 

1 06 

samadhigayha-,  36  n.  3 
samussaya-,  a  mass,  68 
sampajana-musavcida-,  intentional 

falsehood,  38 

sammaddasa-,  proper  vision,  81 
sammapasam,  41  n.  3 
sayam  abhinnaya-,  114  n.  2 
salla-katta-,  119 
sallato,  from  its  pang,  66 
sa-vahana-,  74  n.  i 
sahavasa-,  association,  87 
sahavyatam,  96  n.  i 
sara-,  quintessence,  59 
sikkha-pada-,   subjects  of  study,   114, 

129 

siloka-,  reputation,  48,  92 
sita-,  57  n.  5 
sila,  silavat-,  46,  70,  71,  87,  98,  114, 

129 

sukha-,  happiness,  71,  72 
sukhuma-,  subtle,  94 
sunnagaranam,  59  n.  i 
suppatitthita-,  95  n.  3 
suppavedite,  96  n.  4 
su-bhavita-,  71  n.  i 
subhikkhavaca-,  86  n.  2 
sekkha-,  29  n.  4 ;  30 
sem-,  75  n.  i 

seyyathS,  108  n.  5;  116  n.  2;  125  n.  3 
socceyya-,  76  n.  i 


THE  COLUMBIA  UNIVERSITY  PRESS 


COLUMBIA  UNIVERSITY 

INDO-IRANIAN   SERIES 

Edited  by  A.  V.  WILLIAMS  JACKSON 
Professor  of  Indo-Iranian  Languages  in  Columbia  University 


Volume  i.  A  Sanskrit  Grammar  for  Beginners.  With  Graded 
Exercises,  Notes,  and  Vocabulary.  By  A.  V.  WILLIAMS 
JACKSON.  In  preparation. 

The  aim  of  this  work  is  a  practical  one  ;  it  is  designed  to  furnish  a  book  for  the 
study  of  the  classical  Sanskrit  in  American  and  English  colleges  and  universities. 

Volume  2.  Indo-Iranian  Phonology,  with  Special  Reference  to 
the  Middle  and  New  Indo-Iranian  Languages.  By  Louis  H. 
GRAY,  Ph.D.,  sometime  Fellow  in  Indo-Iranian  Languages  in 
Columbia  University.  New  York,  1902. 

Cloth,  8vo,  pp.  xvii  +  264,  $2.00. 

A  brief  statement  of  the  phonetic  developments  undergone  by  the  principal  Indo- 
Iranian  languages  from  the  Sanskrit,  Avestan,  and  Old  Persian  through  the  Pali, 
the  Prakrits,  and  Pahlavi  down  to  the  Hindi,  Singhalese,  New  Persian,  Afghan, 
and  other  Indo-Iranian  dialects.  Special  pains  have  been  taken  to  make  the  work 
as  convenient  as  possible  for  reference. 

Volume  3.  A  Bibliography  of  the  Sanskrit  Drama,  with  an  In- 
troductory Sketch  of  the  Dramatic  Literature  of  India.  By 
MONTGOMERY  SCHUYLER,  JR.,  A.M.,  sometime  Fellow  in  Indo- 
Iranian  Languages  in  Columbia  University.  New  York,  1906. 

Cloth,  8vo,  pp.  xi  +  105,  $1.50. 

The  design  of  this  bibliography  is  to  give  as  complete  a  list  as  possible  of  all  printed 
and  manuscript  Sanskrit  plays  and  of  articles  and  works  relating  to  the  Hindu 
drama.  The  introduction  furnishes  a  convenient  epitome  of  the  whole  subject. 

Volume  4.  An  Index  Verborum  of  the  Fragments  of  the  Avesta. 
By  MONTGOMERY  SCHUYLER,  JR.,  A.M.  New  York,  1901. 

Cloth,  8vo,  pp.  xiv  -f  106,  $1.50. 

This  index  collects  and  cites  all  examples  of  each  word  found  in  the  hitherto  dis- 
covered fragments  not  included  in  Geldner's  edition  of  the  Avesta. 

Volume  5.     Sayings  of  Buddha :  the  Iti-vuttaka,  a  Pali  work  of 


the  Buddhist  canon,  for  the  first  time  translated,  with  introduc- 
tion and  notes.  By  JUSTIN  HARTLEY  MOORE,  A.M.,  Ph.D. 
(Columbia),  Instructor  in  French  in  the  College  of  the  City  of 
New  York.  New  York,  1908. 

Cloth,  8vo,  pp.  xiii  +  142,  $1.50. 

This  volume  presents  a  Buddhistic  work  not  hitherto  accessible  in  translation. 
The  introduction  treats  of  the  composition  and  general  character  of  the  work  and 
the  chief  features  of  its  style  and  language.  A  full  index  of  cardinal  words  facili- 
tates cross-reference  to  the  various  sections. 

Volume  6.  The  Nyaishes,  or  Zoroastrian  Litanies.  Avestan  text 
with  the  Pahlavi,  Sanskrit,  Persian,  and  Gujarati  versions, 
edited  together  and  translated,  with  notes.  (Khordah  Avesta, 
Part  i.)  By  MANECKJI  NUSSERVANJI  DHALLA,  A.M.,  Ph.D. 
New  York,  1908.  Cloth,  8vo,  pp.  xxii  -f-  235,  $2.00. 

The  Pahlavi  text,  here  edited  and  translated  for  the  first  time,  is  the  result  of  a 
collation  of  seventeen  manuscripts  and  forms  an  addition  to  the  existing  fund  of 
Pahlavi  literature.  The  introduction  gives  an  account  of  the  MS.  material  and 
discusses  the  relation  of  the  various  versions,  their  characteristics,  and  their  value. 


In  addition  to  the  Sanskrit  Grammar  for  Beginners,  the  follow- 
ing volumes  are  also  in  preparation  : 

PriyadarSika,  a  Hindu  Drama  ascribed  to  King  Harsha.  Trans- 
lated from  the  Sanskrit  and  Prakrit  by  G.  K.  NARIMAN  and 
A.  V.  WILLIAMS  JACKSON,  with  notes  and  an  introduction  by 
the  latter. 

This  romantic  drama  on  the  adventures  of  a  lost  princess  was  supposedly  written 
by  Harsha,  king  of  Northern  India  in  the  seventh  century,  and  is  now  to  be  pub- 
lished for  the  first  time  in  English  translation.  Besides  giving  an  account  of  the 
life  and  times  of  the  author,  the  introduction  will  deal  also  with  the  literary,  lin- 
guistic, and  archaeological  aspects  of  the  play. 

Vasavadatta,  a  Sanskrit  Romance  by  Subandhu.  Translated 
with  an  introduction  and  notes  by  Louis  H.  GRAY,  PH.D. 

This  romance  is  one  of  the  best  examples  of  the  artificial  and  ornate  style  in 
Sanskrit  prose.  Besides  the  translation,  the  volume  will  also  contain  the  trans- 
literated text  of  the  « South  Indian '  recension,  which  differs  to  a  noteworthy  degree 
from  that  of  Hall,  and  a  bibliography.  The  relation  of  the  Sanskrit  romance  to 
the  Occidental,  especially  the  Greek,  will  be  discussed  in  the  introduction ;  and 
the  notes  will  include  parallels  of  incident  in  modern  Indian  and  other  folk-tales, 
as  well  as  points  of  resemblance  with  other  Sanskrit  romances. 

Da&arupa,  a  treatise  on  Hindu  Dramaturgy  by  Dhanamjaya. 
Now  first  translated,  with  the  text  and  an  introduction  and 


notes,  by  GEORGE  C.  O.  HAAS,  A.M.,  sometime  Fellow  in  Indo- 
Iranian  Languages  in  Columbia  University. 

This  work,  composed  at  the  court  of  King  Munja  of  Malava  in  the  latter  half  of 
the  tenth  century,  is  one  of  the  three  most  important  treatises  on  the  canons  of 
dramatic  composition  in  early  India,  a  full  discussion  of  which  will  be  given  in  the 
introduction.  The  notes  will  contain  important  matter  from  the  native  com- 
mentary and  references  to  parallel  passages  in  the  other  treatises  on  dramatics  and 
rhetoric. 

Yashts,  or  Hymns  of  Praise,  from  the  Khordah  Avesta.  Avestan 
text  with  the  Pahlavi,  Sanskrit,  Persian,  and  Gujarati  versions, 
edited  together  and  translated,  with  notes,  by  MANECKJI  Nus- 
SERVANJI  DHALLA,  A.M.,  Ph.D. 

This  volume  is  a  continuation  of  the  edition  of  the  Khordah  Avesta  begun  with  the 
Nyaishes  in  volume  6  of  the  series  and  will  be  uniform  with  that  volume  in  plan 
and  arrangement. 

Tales  of  the  Dead :  the  Petavatthu,  translated  from  the  original 
Pali,  with  introduction  and  notes,  by  JUSTIN  HARTLEY  MOORE, 
A.M.,  Ph.D. 

The  Petavatthu,  one  of  the  books  of  the  Buddhist  canon,  has  not  hitherto  been 
translated  into  any  Occidental  language.  It  contains  material  of  interest  in  com- 
parison with  early  Christian  doctrines  concerning  hell.  Reference  will  be  made  in 
the  notes  to  the  native  commentary  of  Dhammapala. 


The  following  volume,  not  in  the  Indo-Iranian  series,  is  also 
published  by  the  Columbia  University  Press  : 

Zoroaster,  the  Prophet  of  Ancient  Iran.      By  A.  V.  WILLIAMS 
JACKSON.     New  York,  1899. 

Cloth,  8vo,  pp.  xxiii  -f  314,  $3.00. 

This  work  aims  to  collect  in  one  volume  all  that  is  known  about  the  great  Iranian 
prophet.  The  story  of  the  life  and  ministry  of  Zoroaster  is  told  in  twelve  chapters, 
and  these  are  followed  by  appendixes  on  explanations  of  Zoroaster's  name,  the 
date  of  the  Prophet,  Zoroastrian  chronology,  Zoroaster's  native  place  and  the  scene 
of  his  ministry,  and  classical  and  other  passages  mentioning  his  name.  A  map  and 
three  illustrations  accompany  the  volume. 


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